English
“By the protection of mindfulness are they restrained and prevented,” he answers. “By what means should we believe that they are restrained and prevented by the protection of mindfulness?” This is to be said. The phrase "battā tenāhā" and so on was said. There, "tena" means: Because the Lord, knowing that they are restrained and prevented by the protection of mindfulness, said the words "mindfulness is their prevention," by those words, you should believe that they are restrained and prevented by the protection of mindfulness. Therefore, it should be understood that in the first part, the activity of wisdom following mindfulness is paramount. The detailed meaning of the answer "mindfulness is their prevention" was stated by the teacher and understood by us. Since it must be said, "How should we know the detailed meaning of the answer 'by wisdom they are covered'?", to show the detailed meaning of the answer "by wisdom they are covered," he said, "by wisdom the latent tendencies are abandoned," and so on. There, "by wisdom" means by path-wisdom. "Latent tendencies" means the latent tendencies of sensual lust, and so on, which are ready to arise when they find a suitable condition. "Are abandoned" means that when the latent tendencies are abandoned by wisdom by way of eradication, the defilements also are essentially abandoned. Because of the abandonment of what is it said "are abandoned"? He answers, "Because of the abandonment of the latent tendency, the defilements are abandoned." Since it must be asked, "How is that abandonment of defilements by the abandonment of latent tendencies?", the phrase "taṃ yathā khandhavantassā" and so on was said. There, just as when the roots of a tree with a trunk are completely removed by digging the ground with a spade, etc., the continuity of flowers, fruits, shoots, and sprouts of that tree is also eradicated by a spade, etc., in the same way, when the latent tendencies are abandoned by the knowledge of the path of arahantship, the continuity of the defilements of the latent tendencies is eradicated, covered, and concealed. By what is it eradicated? It should be understood that the meaning is: it is eradicated by wisdom, by path-wisdom. Since it must be said, "How should the state of being covered by wisdom be believed?", the phrase "tena" and so on was said. The intention is that by the saying "by wisdom they are covered," the wise should believe that the continuity of the defilements of the latent tendencies is covered by wisdom. In these One should understand that the investigation of questions is a question based on the Dhamma, because the restraint and covering of the streams in the discharge of defilements must be asked about by one who does not know, or is in doubt, about the restraint and covering. And the investigation of answers is an answer based on the Dhamma, because it must be answered with mindfulness and wisdom. Among these, the question beginning “By what is the world enveloped?” is said to be one question based on the world, though it is fourfold in terms of hindrances, doubt, negligence, and craving. Similarly, the question beginning “Streams flow everywhere” should be called one question based on one foundation, taking it as one meaning though it is twofold in terms of restraint and covering. Or it should be called “many questions” due to the multitude of streams. But without saying that, and without touching upon the streams, it is said in the passage “Streams flow everywhere” that there are “two questions” in terms of restraint and covering. Following this, it should also be said in the passage “By what is the world enveloped?” that there are “four questions” in terms of the four hindrances and so on, without touching upon the world. This method is shown, and thus the showing of the method should be understood. The method of investigation of the answer was explained by the teacher by taking the connection of the Dhamma spoken at the time of the teaching, and by not establishing the question that was asked with a rule made by oneself, and by not making a declaration. And it was known by us. Because it should be said: “How is that method of investigation understood by us, which was explained by taking the connection of the Dhamma spoken at the time of the teaching, and by establishing that question which was asked, and by making a declaration, and by investigating the answer? Explain that investigation for our understanding.” Showing the way to investigate among these, after showing the way of investigation with the verse “Whatever streams,” he then says “Wisdom and mindfulness.” Here, the meaning of the verse should first be understood: That wisdom by which the cessation of streams is spoken of through the abandonment of latent tendencies, and that mindfulness by which the cessation of streams is spoken of through the abandonment of obsessions— that wisdom and also mindfulness, and with those fifty-fold wisdoms, all that arises together, name and form, where does all this cease, where does it utterly stop? Venerable Sir, I, Ajita, ask you, the Blessed One, tell me this cessation. Thus, Venerable Ajita asked the Blessed One. Ajita, the question you asked me, about cessation, I will tell you that cessation. Where, with the cessation of consciousness, name and form, together with the fifty-fold wisdoms, utterly cease with the cessation of consciousness, there, with the cessation of consciousness, all this ceases together with the cessation of consciousness, at one moment, without before or after. This cessation of consciousness does not go beyond the cessation of that name and form. That cessation of name and form does not go beyond that cessation of consciousness. “In that question, what does this Ajita ask? Does he ask about cessation itself, or does he ask about something else?” Because it is said, “He asks about the connection in the question,” it is said, “This Ajita asks about the connection,” and so on. There, “this” refers to Venerable Ajita, who asked the question. “Question” refers to the question beginning with “wisdom and also mindfulness.” If he asks about the connection, then asking “where does this cease?” would be inappropriate? No, because “connection” means that by which there is a connection with this cessation. Therefore, it is said, “Asking about the connection, what… …the Nibbāna element.” Since asking about the connection also means asking about the Nibbāna element without remainder, asking “where does this cease?” is appropriate. Since it should be asked, “The Nibbāna element without remainder that was asked about, by what path is it attained?” to show the path, which is the cultivation of the four noble truths as a meditation subject, together with its object, it is said, “the three truths,” and so on. There, “conditioned” means that suffering and so on are made and brought about by causes such as kamma, by coming together and arising. “Of the nature of cessation” means cessation is nirodha, and dhamma is also of the nature of cessation. Therefore, The meaning should be taken as: cessation is the nature of these sufferings, etc., thus they are of cessation-nature. To show these three truths in their own nature, it is said: "suffering, origin, path." The three truths of suffering, origin, and path are said to be conditioned. Because it should be asked, "What is the truth of cessation?" it is said, "Cessation is unconditioned." Here, it should also be said "of cessation-nature." Because it is unconditioned by karma and other causes, it is unconditioned. Because there is no arising and ceasing, it is not of cessation-nature. Because it should be asked, "Among the truths to be abandoned and those that abandon, by which abandoner is which to be abandoned, on which plane is it abandoned?" it is said, "There, the origin (is abandoned) on two planes," and so on. There, "on two planes" means on the planes of seeing and development. Sense-desire means craving for existence in the sense-sphere. Craving for form means craving for existence in the form-sphere. Craving for the formless means craving for existence in the formless-sphere. According to the division of fetters, the ten fetters are abandoned – this is the connection. 12. The fetters to be abandoned are divided by the distinction of the planes of seeing and development, and are known by us. Because it should be said, "How are they divided by the distinction of faculties?" it is said, "There, three," and so on. Or else, because it should be asked, "Among the fetters to be abandoned, which fetters cease, having made which faculty their own abandoner?" it is said, "There, three," and so on. Having established, they cease, having made it their own abandoner, in the manner of non-arising. Because it should be asked, "Let the faculty of 'I shall know the unknown' and the faculty of 'knowledge' be the cause for the cessation of the fetters. But for what is the faculty of 'one who knows' the cause?" it is said, "That which, however," and so on. There, that by which the Arahant knows with the faculty of 'one who knows', "My birth is destroyed," this faculty of 'one who knows' is the cause of knowing, the knowledge that occurs in the destruction, the destruction of birth, the fruit of Arahantship. That by which the Arahant fully knows with the faculty of 'one who knows', "I shall not be again for this state," this is the faculty of 'one who knows' as the cause of full knowing. But the knowledge that occurs in non-arising, in not arising, in the fruit of Arahantship, is the faculty of 'one who knows'. the faculty is the cause of knowing, it is said. When the faculties of knowledge are made to abandon, the fetters cease. Since it is to be asked, "When do those knowledges cease?" "There, that which..." and so on, is said. Since it is to be asked, "May the faculty of 'I shall know what is unknown' cease for one who attains the faculty of knowing;