English
Or, according to the disposition of the trainees, having spoken of the remaining phenomena, it is said, "or whatever else." The explanation of "miscellaneous" is finished. The explanation of the discourse on the section of the exposition of phenomena is finished. Wholesome consciousness of the sense-sphere. Explanation of the discourse on the section of detailed exposition. 2. "By way of contact" means, like in "cittaṃ mano" (Dhs. 6, 17), a specific function by way of the mind's convergence on an object, whether existing or not, that has come into its range; like in "mānasa" (Dhs. 6, 17), a specific word for the same meaning; like in "paṇḍara" (Dhs. 6, 17), a specific quality; like in "cetasikaṃ sāta" (Dhs. 2, 18), a specific support; like in "cittassa ṭhitī" (Dhs. 15, 24), a specific state or non-state of another; like in "alubbhanā" (Dhs. 32), a specific action or non-action of another; like in "alubbhitatta" (Dhs. 32)... without considering the distinctness of being the non-action of another, and so on, the word 'nature' is a mere exposition of a dhamma. For the mind that contacts, the act of contacting, the mode of contacting, is contact. Complete contact is the meeting and contacting of the object, not the acquisition-contact. The state of the mind that has completely contacted, that has met with the object, is the state of complete contact. That in the presence of which the mind is said to have completely contacted, that is its state. Thus it should be understood in other expositions of states as well. The exposition of another is the exposition of another meaning, or the exposition of the former meaning by another. "Wisdom, skill," and such distinctions of wisdom, though obtainable at different times, are obtained in a single mind. And to show that in one distinction, the others are also included, thus the division is a division according to meaning, because it is made by a diversity of meanings. Or, just as "anger, being angry, the state of being angry" (Dhs. 1066) by expositions of nature, mode, and state, the meaning "anger" is stated as being of such a mode, it is not so here. Here, however, the meaning is stated as distinct by the state and mode of being wise, and so on. Therefore, this going of the division is according to meaning. Even in "the state of complete contact," the meaning is not stated as being of the mode "contact." But the meaning is stated as being of the mode "complete contact." Thus it is said that the going of the division is according to meaning. In the enumeration "fault, ill-will," it is enumerated as diverse by the diversity of names. In the exposition too, it is expounded as diverse by that same diversity. It is only one aggregate — this refers to being expressible by the single word 'aggregate'. "Volition" shows the aggregate of formations, because it is prominent. "Unwholesome dhammas" means dhammas of the unwholesome, or unwholesome dhammas, or not wholesome dhammas. Thus, though unwholesome dhamma is unified by being expressible as unwholesome dhamma, it has gone to diversity by the distinctness of the rejection of respect for wholesome dhamma, distinguished by anger, gravity, and so on. Thus "four" is stated. Or, unwholesome gravity, when spoken of as "not respect for wholesome dhamma," though unified by being unwholesome gravity, has gone to diversity by the distinctness of rejection distinguished by anger, and so on. Or, the opponent is rejected. By this, or one rejects it oneself, thus it is called "rejection." By the difference of rejecting respect for the good Dhamma, disrespect for the good Dhamma, or the bad Dhamma, becomes different. The difference of non-greed and so on from contact and so on, should be understood by a specific rejection of greed and so on, or as the opposite of greed and so on. The mutual difference of non-greed, non-hatred, and non-delusion should be connected by the aforementioned difference of rejection. Elucidating the meaning of a word by another word is "word-meaning." By this, that word is shown to be of great meaning and adorned. Even in the absence of a special meaning, repeating a word as an adornment and out of respect is for emphasis. 3. "Tajjā" means suitable for its result. Not only is the pleasure being indicated emphasized, but also the objects as indicated, thus "by them" and so on is said. Or, that which arises from it, acting as a cause for contact, is "tajjā." It delights the person endowed with it, or the conjoined phenomena in oneself, thus "sātaṃ" (pleasure), by changing 'da' to 'ta'. It thoroughly consumes, or digs up suffering, thus "sukhaṃ" (happiness). 5. "Pāsa" means the snare of craving. For it, being unobstructed, moves in the sky. Even unwholesome things are called "white" (pure), what then to say of wholesome things? - is the intention. For it emerges from the white, and is itself white. Or, all consciousness is by nature pure, but by adventitious defilements and purifications, blameworthy and blameless states become defiled or very pure. Since there is no designation of aggregates in things like wood and stones, the designation of aggregates, without depending on any sign, occurs in wood, thus it is said "in the sense of mere designation." By the word "that," only the mind-consciousness element would be meant, because it is to be indicated, thus it is not "tajjā" (arising from it). And when it is said "tajjā" (arising from them), arising from contact should not be said. For it is not an object, nor a special condition. "The conjunction of three is contact" - consciousness itself is said to be the special condition for contact, therefore consciousness, being a special condition, is not arising from contact. which obtains the designation born of the contact of the mind-consciousness element, and it is not easily understood when spoken of as its cause and its result. What then with this? As stated by the Blessed One, those are just the natures of those phenomena; in such cases, a cause should not be sought. 7. The meaning is: by way of such reasoning, by what is established in the world. "It must be thus and thus" - this varied reasoning, like drawing water from a well, is the pulling of the object, which is vitakka (initial application). 8. Wandering all around is vicaraṇa (sustained application). 9. Here, by the word 'atta' in 'attamanatā', the mind (citta) is not meant. For the mind (citta) does not have a 'mano' (mind). But having said that the state of a person with a pleased mind is 'attamanatā', it is again said "of the mind" to negate the view of a person. 11. It is not strong, why is 'steadiness' spoken of? Because of the mere state of being steady in performing acts like killing with a one-pointed mind. Disfigured, or varied gathering and scattering is 'visāhāra' (distraction/dispersion), or gathering is collecting, the absence of that is 'visāhāra'. 12. "In another context" means "for another reason". The state of being in the same grammatical case is the occurrence of two or many words in the same meaning. 13. "He undertakes" means "he enters into". Striving upwards is exertion. "Dhur" (burden/yoke) means a wholesome deed undertaken to accomplish, or a vow. 14. "Of the three" means of the Buddha and others. The presence and illumination of the object in the mind is indeed mindfulness; this is its characteristic. 16. The ground free from rocks, gravel, sand, etc., is smooth; thus it is said "by the meaning of smoothness". 19. "They proceed" means they continue without interruption, like the lineage of humans born of a single kamma. For even in wholesome and unwholesome states, life, as a condition for the faculties, when it continues in association, becomes the cause of that non-interruption. 30. "That which is ashamed" means the state spoken of by the word 'hirīyati' is spoken of by the word 'yaṃ'; or this should be understood as a neuter noun of state. And "by that which should be ashamed of" is an instrumental case word used in the sense of cause. 32. "By way of non-greediness" - here, non-greed itself is non-greediness. Here, the explanation of development should be understood. "Non-affliction" means it should not be afflicted like hatred, which consists of affliction, suffering, and mental pain. This meaning is appropriate. By being the opposite of sloth and torpor, etc., the ability to turn quickly, quickly, in wholesome states and in the contemplation of impermanence, etc., is lightness of transformation. For beings whose defilements are ignorance and whose fetters are craving, unwholesome activity is natural, so the meaning of lightness of transformation does not apply there. And their nature is heaviness, so lightness should be seen as the opposite nature to that. For when it arises, it is a cause for quickly rising from the life-continuum. And those states which are not lightness, like those associated with delusion, their non-resistance in doing wholesome deeds is pliancy. Because of non-resistance, similar to pliancy and other forms, it is said that even for formless states, pliancy is softness, etc. A mind excessively soft, drenched with affection, becomes unworkable, like melted gold. And excessively stiff due to conceit, etc., like unheated gold. But that which is endowed with appropriate pliancy, that is workable, like properly softened gold. The aspect of workability of that very pliant state, that is workability. So, workability should be understood as pliancy distinguished. Unwholesome action that proceeds by way of drawing back is indeed drawing back. Twenty-one improper livelihoods are named: performs medical work, performs messenger work, performs sending messages, lances boils, gives ointment for sores, gives emetics, gives purgatives, prepares nasal oil, prepares eye oil, gives bamboo, gives leaves, gives flowers, gives fruits, gives bathing powder, gives tooth-sticks, gives mouth-water, gives powders, gives clay, performs flattery, bean soup,