English
though it is concluded that "these states, such as non-greed, are the causes of the path," because they are mutually associated aggregates of formations, by the statement of the associated aggregates of formations, it is established that they are indeed shown as "having the path as their cause." And by saying "non-delusion" for right view, its nature as having the path as its cause is shown. But if what is called "path and cause" in the second method were something else, then the third method would be for showing the path-cause nature of that other thing by another unique way, and for showing the path-cause nature of right view due to its association with that. It would have to be said, for example: "For one endowed with the noble path, non-greed, non-hatred, these states are the causes of the path." But since, by this other common expression "causes of the path," for whomsoever the nature of being a path-cause is possible, all of them are shown as "causes of the path," and the third method is for showing the path-cause nature of those associated with them and others, therefore, "non-delusion" is also stated there. For indeed, it is not that it is not a path-cause. But these three methods, being presented according to specific meanings, should be understood as expositions of meaning. Or, a statement by its own nature is an exposition of states; thus, an explanation by meaning is also possible. Among these, the second and third methods are expositions of states, showing cause and effect by their own nature. And the first method, not being so, but by meaning, and by understanding the cause-and-effect nature of the path factors and their associates, is an exposition of meaning. In whichever natural state the mind proceeds with a leaning, inclining, and sloping tendency, that should be understood as its object-dominating condition. Having known by mind-penetrating knowledge, one reflecting is said to reflect by that. "Here also" means in this commentary statement, or in this Paṭṭhāna, by the very non-statement of other things being a dominating condition, apart from paths and so on, it is a refutation in the Pāli text. "This very meaning" means by oneself. ...is the meaning, having set aside the fruit of the path. By 'mastery of investigation' is indicated the co-nascent mastery, with the principal as master. This is merely a way of showing, and thus other such co-nascent masteries, like the path-mastery, are also indicated. Therefore, it should also be connected with 'mastery of energy'. For this too is stated in terms of meaning. 1041. 'Self-existence' is one's own nature. The result of a karma that has found an opportunity arises after the lapse of a thousand aeons for beings whose lifespan is many thousands of aeons. Or, that which will find an opportunity even after the lapse of a thousand aeons, that too is 'having found an opportunity'. It is said with reference to its own result. 'There is no such thing as not being' means 'there is no such thing as not arisen'. Since they are included among the arisen, and are spoken of by the phrase "phenomena that arise", it is said, "phenomena that arise are what is born". 'Self reckoned as formless' refers to the formless bhavanga. For there, the designation 'self' composed of the perception of the infinitude of space and so on, is current in terms of meaning. If, however, the lifespan... and so on... were to give all results, and were to give results that have not found an opportunity, and were to give results that have ripened, then all results would belong to one karma alone, and there would be no opportunity for other karma, due to its uselessness. There would be no opportunity for arising itself, or for giving fruit to what has arisen. Or, in giving results to what has not found an opportunity, it would lead to giving results even to what is devoid of other conditions. Then there would be no opportunity for other karma that eliminates other conditions like ignorance and craving, for karma that leads to non-accumulation, for karma that causes the destruction of karma. Even if the path is cultivated, the ability for karma devoid of other conditions like ignorance to ripen would not exist, this is the meaning. Or, since results would always be occurring, there would be no opportunity for anything else to occur apart from results. 'That, however,' refers to accumulated karma. This, however, should be understood as undertaken to show that the result of fixed karma also produces the result of unfixed karma that has found an opportunity. The eight attainments, and in the absence of strong... And because their nature is not abandoned in the absence of developing the path, they surely ripen, thus they are called "of sure ripening." When "accumulated kamma" is spoken of, why is "not yet arisen" mentioned? Because even in that which will be accumulated, the term "accumulated" is applicable. 1050.Here, "upādinna" does not mean "taken by one who has approached." The prefix "upa" is merely a prefix. Therefore, "upādinna" means "taken" by clinging, being objects of clinging, and also "taken" by others through grasping without penetration, such as "I have developed the path, my path has arisen." Or, by the term "upādinna," only phenomena that are not path-and-fruit are meant. By the other (term), path-and-fruit phenomena (are meant), so it should be understood. The commentary on the exposition of the Tika (Triad) is concluded. Commentary on the exposition of the Duka (Dyad) 1062."By way of mettāyana" means by way of pervading with loving-kindness. It should be understood that when "mettāyana" should be said, it is said with a lengthened vowel. Mettā, or "medana," is mettāyana, and that is by way of affection. When "anudati" should be said for "anudayati," it is said as "anuddā" by adding the letter "da." "The manner of anuddāyana" means the manner of protecting. For protection is "dāyanā." "Of one who has been anuddāyita" means of one who has been "ayita" by "anuddā." For one hearing "birth is suffering" and so on, in the hearing; for one contemplating impermanence and so on, in the contemplation; for one here dispelling delusion by the path, in the penetration; and for one reviewing after penetrating, in the reviewing: knowledge of suffering operates in these four instances. 1065."Delighting the mind" is the mind's attachment. "They are greedy" means they long for. "They cling" means they bind. "In the sense of clinging" means in the sense of covering, or in the sense of hanging on. "Of that very existence" means it drags (the mind) by way of being a condition for rebirth for the arising of resultant kamma-born form, which is called sense-existence and so on. His mind runs and arises in another existence. "The settling of craving's agitation" is simply the arising of craving in the form of the 108 modes of craving's wandering and so on. "Flowing" means wet with lust. They are smooth, oily, by way of the delight associated with them. "It spreads" means it extends. Spread out by pervading the three-realm states like form and so on. The previous statement is repeated by changing the 'ta' sound to 'ṭa'. Visālā means vast. Visakkati means it spreads out, or it endures. For a passionate person, even when struck by the foot of a passion-object, he endures. They say visakkana means retreating or struggling. Taking the impermanent and so on as permanent and so on, it becomes deceptive. Visaṃharati means seeing advantages in desires in various ways, it withdraws, it contracts the mind from a course directed towards renunciation. Or, visa means suffering, so it carries, it bears suffering. Because it is the cause of karma that produces suffering, it is visamūlā (root of poison), or because suffering, which is painful sensation, is its root, it is visamūlā. Because it is the origin of suffering, suffering is its fruit, so it is visaphalā (fruit of poison). Only suffering, like form and so on, is consumed by craving, not the deathless, so it is called "visaparibhogā" (poison-consumed). In all cases, the derivation of words should be understood by their etymology. To show the primary meaning, it is again stated: "Or, visatā, indeed..." This state and other states mean the human state, the state of gods, and so on. By way of aspiration means by way of placing the mind on forms and so on. Another relative is also craving, but that one can also be not a relative. Craving, however, is constantly attached, so it is called "a unique relative." Asanato means from pervading and from consuming. Both are shown by "from overwhelming" and so on. By way of wishing means by way of desiring. In another way means in a way that does not see the non-difference of the muttering and the muttered, through muttering. The mind is overwhelmed means the mind is defiled. Māra's snare means craving is Māra's snare because it is seized by Māra. 1066. That which arises in the aggregates does not cause a breach of the path of action, by this it is understood that ungrounded anger arising in beings does cause it. "He did not do good for me, he does not do, he will not do; he did not do good for my dear and pleasing one, he does not do, he will not do; he did not do harm for my disliked and unpleasant one, he does not do, he will not do." Even if anger arises, thinking "he will envy," since it arises on an ungrounded basis, it is indeed an ungrounded anger. "Āghātento" means "striking." The fault of repetition is refuted, because the word "dosa" (fault) and "paṭivirodha" (opposition) are said to have occurred twice. Or, to specify "paṭigha" (repulsion), "paṭivirodha" (opposition) was said earlier. To specify "padosa" (malice) and so on, "dosa" (fault) was said. To specify "dussana" (corruption) and so on, "dosa" was said later. And to specify "virodha" (opposition), "paṭivirodha" was said. Thus, there is no fault of repetition. 1091. In the enumeration of the mātikā,