English
Or 'people' born in various places are attached, thus the word 'people' has the meaning of lust and so on. should be seen. "Entangled" means bound or afflicted. By "unheard of," blindness is meant, thus it is said, "the blind ordinary person is spoken of." "To decline" means to not grow. Everywhere, the meaning of words should be understood by the rules of etymology. Paccekabuddhas know what has been done over hundreds of thousands of eons, and they make it manifest, benefiting by inspiring mindfulness and accepting alms, and so on; likewise, they do what should be done diligently for the suffering. But the Perfectly Enlightened Buddha knows the benefit that has been done over immeasurable and incalculable eons, and the condition for the paths and fruits, and makes it manifest. And like a lion, he teaches the Dhamma diligently everywhere with speed. "Noble state" refers to the path and fruit Dhamma by which one is called noble due to practice. "Noble-making qualities" are seeing impermanence, and so on, or impermanence, and so on, as they are being insightfully seen. "Streams" are the streams of craving, wrong view, defilements, misconduct, and ignorance. By saying, "I speak of the restraint of the streams," and then, "they are blocked by wisdom," it is understood that the restraint of the streams is the blocking, the knowledge of eradication. "Patience" is endurance, and that is the aggregates as they thus occur. Some say "wisdom," or else it is non-aversion. "Of bodily misconduct, and so on," refers to bodily and verbal misconduct, which are unvirtuous, mindlessness, which is heedlessness, covetousness and ill-will, which are evil, and impatience, ignorance, and laziness. "Non-attachment" is not turning away from the aggregates, meaning clinging. "In the stability of Dhamma," the reverse of dependent origination is the view of eternalism or annihilationism, or the delusion that conceals it. "In Nibbāna," the reverse is delight in the aggregates, or the delusion that conceals Nibbāna. "Grasping at the sign of formations" refers to the defilement due to the non-abandonment of which insight does not release the sign of formations; that defilement should be seen. Or it is the transcendence or abandonment of grasping at the sign of formations. It should be understood that the meaning is: abandonment is that which, by the cultivation of the four noble paths, is absolutely non-arising. By what, then, is it abandoned? It is understood that this meaning is: by the noble paths. Indeed, because they are cultivated, by the word 'non-occurrence'. Here, regarding 'belonging to the origin side': having considered all four paths as the comprehension of the four truths, because they are to be abandoned together with that particular origin which is to be abandoned by them, and because they are of the nature of origin, and because in the analysis of truths the nature of all defilements as origin is stated, 'belonging to the origin side' refers to views and so on. Leading away the unseemly conduct of body, speech, and mind, or leading to the destruction of bodily misconducts and so on, is discipline. Or cutting off their crooked conduct and leading them straight is disciplining. 'Eseseti' means that is just that; the meaning is that it is not different in essence. 'Tajjāti' means in essence, it is just that nature. A good person is of noble nature, and a noble one is of good person's nature, this is the meaning. 'Non-duality' means free from duality. Just as one might take 'color' as 'flame', or 'flame' as 'just color', seeing their oneness, similarly, one should understand it as taking the self, as conceived, as 'form', or taking form, as perceived, as 'self', seeing their oneness. And here, even in the absence of the occurrence 'form is self', the grasping of self in form, which occurs, is like the grasping of color in flame. And the similes are stated only by way of illustrating the grasping of non-difference and so on, not for showing one's own existence like that of color and so on, or for showing the non-existence of color and so on, like one's own. 1008. 'Completion of the body' means the perfection of the body. Unable to decide, struggling while investigating, is doubt. 'The state of being conditioned' refers to just the nature of birth and so on, or the capacity of birth and so on to produce old age, death, and so forth. But since that is not separate from birth and so on, it is just a designation for them, 'conditionedness'. 1009. Here, future defilements are called 'defilements having the same basis'. To show them, the phrase 'and from this Pāli text' and so on, is begun. 'By way of having the same co-arisen basis' means, in essence, by way of having the same co-arisen basis as the view that has arisen there. 'Associated with that' means the meaning 'associated with those fettering defilements' is also fitting. Or, that from which these defilements of fetters arise, is their origin. And since there is an existence of defilements associated with and arisen from those free from fetters, the connection is made with defilements themselves. 1011. Like the fetters, etc., means like the fetters and other defilements that are one with them, as stated. By these means, refers to the paths of seeing and development. Having established that volitional consciousness is wholesome or unwholesome, and name-and-form is resultant, it is said, "the abandonment of even the wholesome, etc., is permitted." 1013. And the cause itself, means that in the compound word "to be abandoned by seeing as to their cause," it states the meaning of the compound word by a part. And here, by the former method, the rule is understood as "these phenomena have causes to be abandoned by seeing," meaning only these have causes to be abandoned by seeing, and not others. It is not that these are only causes to be abandoned by seeing. Therefore, the former method, that the causal nature of these to be abandoned by seeing is undetermined due to the uncaused nature of delusion accompanied by doubt, is the meaning to be explained. Therefore, having set aside phenomena with causes to be abandoned by seeing from the perspective of the Dhamma by the former method, the second method is stated to set them aside from the perspective of meaning. 1029. Or, the exalted are the psychic powers, etc. Those associated with knowledge of the minds of others, past lives, and future lives, which have immeasurable objects, are exalted. 1035. Those that are fixed in immediate succession, or have immediate results as their purpose, or are accustomed to producing immediate results, are called "ānantarikā." These are said to be "givers of fruit without obstruction" because their results cannot be prevented by an opponent, being free from obstacles. Or, the derivation of the word "ānantarikā" as "without obstacles" should be understood by way of etymology. In even one, the word "pi" indicates that there is nothing to be said even in many, if striven for. And there is no mutual obstruction among them because they are not opposed, and they are not opposed because they have similar results and provide mutual support. "There is no cause, no condition for the defilement of beings," (Dī. Ni. 1.168) and so on, is the doctrine of no cause. "For one who acts, who causes to act, who cuts, who causes to cut... (etc.)... for one who acts, evil is not done." This is the doctrine of non-action. ‘‘There is no gift’’ this is the doctrine of nihilism. Among these, the former doctrine denies the cause of bondage and liberation, the second denies action, and the third denies result. This is the distinction among them. By "Tañhīti" (craving), it means the fixed wrong view of causelessness, etc., but not that which has not yet reached the state of being fixed. 1039. By "Paccayaṭṭhenāti" (in the sense of condition), it should be understood as the specific conditionality of co-existence, which is reckoned as the path-condition. Here, the exclusion of the path-factors is to show the path-causes that are devoid of path-conditionality. Thereby, it distinguishes them from the path-causes without confusion. If someone were to say, ‘‘Even if each factor is excluded, and those co-existent with them are path-causes, the phrase ‘excluding the path-factors’ is still appropriate,’’ then in that case, just as in the third method, it would not be necessary to say ‘‘excluding’’ here. But it is said, therefore the meaning should be understood in the way stated. For this method is for showing the distinction between co-existent path-factors and non-path-factors. The intention is: the remaining path-factors that were previously excluded. For the path-causality of contact, etc., is established even in the previous method. Even though right view was excluded in the second method, its causal nature is shown in the third method. How is it shown? Is it not that for one endowed with the noble path, instead of saying, ‘‘Greedlessness, hatredlessness, these are path-causes,’’ it says, ‘‘Greedlessness, hatredlessness, delusionlessness, these are path-causes,’’ thus showing the path-causes separately, such as right view, and then showing the path-causal factors separately, such as ‘‘the consciousness aggregate co-existent with that…etc.,’’ so that the path-causality of right view, which is mentioned as ‘‘delusionlessness among path-causes,’’ would not be shown? No, it is shown. Just as by showing the three fetters, and then specifying the causes to be abandoned separately, saying, ‘‘Greed, hatred, delusion, which are of the same nature as these, these are the causes to be abandoned by insight,’’ and then by the phrase ‘‘and the defilements of the same nature as these,’’ greed, hatred, delusion And they are mutually co-arisen and unified, mutually associated, and are the aggregate of formations, and are shown as having causes to be abandoned by seeing. Thus, even here,