English
by way of common non-acceptance. "Ten" means "not virtue..." due to failure in conduct, not due to failure in view, not due to failure in livelihood, monks should not be divided by monks, the banner of householders should not be borne, the banner of sectarians should not be borne, sectarians should not be associated with, monks should be associated with, one should train in the training of monks." Thus are the ten (points) that have come down. "And action" - the action spoken of in the nominative case should be construed by transforming it into the genitive case "of action" in "of unripened ripening." The connection is "it is said to be arisen from the past." "Here" means in this Sammohavinodanī. "When this is done, the result... is said to arise in the opportunity" - by saying this, he speaks only of the result. "There" means in the Aṭṭhasālinī. He says that lusts and so on, which are uprooted by the path and have become firm, are called "latent tendencies" by saying "latent... to be abandoned by the path." Like a tree whose milk has been drawn, so is the object. How? By way of grasping the sign. He explains that very meaning with "grasped," etc. There, because the object is grasped by way of grasping the sign, that object, at the moment it is recollected again and again, by being a cause for the arising of defilements, is indeed grasped from its place of arising. Thus he says, "grasped by way of grasping the sign," meaning that object has defilements manifested. The defilement that is hidden in its arising due to being a sign for the arising of defilements is called "the object containing defilements." And that, being found in the grasper, is metaphorically applied to what is to be grasped, just as what is found in the supported is metaphorically applied to the support, as in "the beds are shouting." Now, abandoning the metaphor and showing the meaning directly, he says "grasping the sign... similar." It should be elaborated, "How? If a milk-tree," etc., it should be elaborated. "In three ways" means in three ways according to past, etc. "Brought" by way of simile. "Also for showing non-abandonment" - the word "also" summarizes what has been said, "also for showing non-saying in three ways." Thus, defilements abandoned by the path should be seen as not present on the path. when it arises, even when it has arisen, it is completely non-existent. The commentary on the Suttanta-division is finished. 3. Commentary on the Question-asking 427. As for the energetic-chief development of the path, the right efforts should not be called "path-dominant" or "not path-dominant." Here, the non-existence of an intervening energy for the former, and for the latter, the non-existence of another dominant factor, and the non-existence of an energy-dominant factor that is not the path, are the reasons for not stating it. This meaning is stated by "path-dominant," etc. "Then" means at the time of developing the energetic-chief path. The commentary on the Question-asking is finished. The commentary on the Sammappadhāna-vibhaṅga is finished. 9. The Division of the Bases of Power 1. Commentary on the Suttanta-division 431. The first meaning is an agentive meaning: "It is accomplished, therefore it is power." The second is an instrumental meaning: "By this, things are accomplished." The power to be attained is stated as: "They attain, they reach power." Because the agentive noun "iddhi" (power) cannot be in apposition with the instrumental noun "pāda" (base), and because the meaning of accomplishment is to be attained by the instrumental base, the word-construction "power itself is the base" is not possible. This meaning is stated by "nor... (etc.)... to say." "By the instrument of the act of power" means: "Power is to be attained by the meaning that is the instrument of the act of accomplishment." "Of the two instruments" means: "Of the instrumental meanings of accomplishment and attainment, which are the meanings of the bases of power." "Non-apposition is not possible" means that the two negations establish the original state. "Therefore" means: "Because the appositional compound with the first meaning, and the genitive compound with the second meaning, are not appropriate for the words 'iddhi' and 'pāda', therefore." Or, the aforementioned construction is appropriate only through the appositional compound with the first meaning, because the base is the part to be attained. With the second meaning, the construction is appropriate only through the other compound, because the base is the means for accomplishment. "Some" refers to the Elder Dhammasiri. "For two kinds of meaning" means for the meaning of arising and for the meaning of growth. "Visu" means "id." "this very foot is a power-foot" is distinct from this. By way of compound explanation: "the foot of power is a power-foot" in this way, by way of compound explanation. As is proper: whichever is suitable in the sense of agent or instrument. Of those preceding attainment, of those preceding special attainment, the explanation is said with reference to their being, respectively, agent-power and instrument-power. Because it is said in the Uttaracūḷabhājanīya: "Desire itself is the desire-power-foot, consciousness itself, energy itself, investigation itself is the investigation-power-foot," he says: "or by the power-feet of desire, etc., mentioned in the Uttaracūḷabhājanīya," and so on. In the power-feet of desire, consciousness, and investigation, the taking of the primary formations is suitable, as they are not new. But how in the energy-power-foot? Referring to this question, he says: "in the explanation of the energy-power-foot," and so on. If there are only two factors of endowment, what is the purpose of desire and the others? He says: "They are qualifiers of concentration." It is not mentioned here... because it is not a qualifier of that. Although it is said that energy appears twice to show the factor of endowment as a qualifier of concentration, this is accomplished even by "endowed with energy-concentration." When this is accomplished, does the repeated statement indicate the existence of another kind of energy? One might sometimes doubt this. To remove that doubt, he says "and energy," and so on. It is distinguished by desire and the others: it is distinguished by the special condition of being the dominant cause of desire and the others. For that very reason, the power-feet are taught through desire and the others as their primary aspect. And thus it is said: "If a monk makes desire his dominant factor, he attains concentration," and so on. By way of relying on each of them: by way of relying on that particular desire and concentration, the meaning is by way of a special condition. By the meaning of means... it is said. The means of attainment is also just the state of reliance. By "for that very reason," and so on, the aforementioned state of desire and the others as power-feet is explained by the Pāli itself. There, "for that very reason" means precisely because the state of being a means for desire and the others is intended as the state of being a power-foot. It is precisely for showing the power-foot as a means, with desire and the others as the foremost leaders. What, making it a forerunner, is the concentration born from it, showing the means of attaining power (iddhi) of desire (chanda) and so on, showing the basis of power as a means (upāya-iddhi-pāda)? For that very purpose, "for one who is thus, the aggregate of feeling... and the aggregate of consciousness" is stated here and there in the Pāli, showing the basis of power as a support (nissaya-iddhi-pāda), because the aggregates of feeling and so on are intended specifically for desire and so on. And this should be accepted. Otherwise, if only the aggregates associated with power are taken as the bases of power, there would not be four kinds, due to the absence of a special reason, so is the intention. 433. "Tosanaṃ" (satisfaction) is the pleasing of the Teacher, or of the training. "Thāmabhāvato" (from firmness) means from steadfastness. "Born in a noble region, one becomes a leader of men" - thus it is said, "due to the mind being a forerunner, it is like a distinguished birth." Because deliberation (vicāraṇā) is the cause of wisdom, the similarity of counsel (manta) to investigation (vīmaṃsā) is easily understood, and thus not explicitly stated. "Chandādike" (in desire and so on) refers to these three groups of three qualities: desire, concentration, volitional formations of exertion; energy, mind, investigation, concentration, volitional formations of exertion. Without making a distinction, without separating, gathering them by their common nature as power, and by their common nature as bases of power. Therefore it says, "having combined." Or, "bhedanaṃ" (separation) or "sambhedanaṃ" (mixing) means mixing, so it says "amissetvā" (without mixing). Thus, "the remaining four associated aggregates are indeed bases of power" (Vibh. Atth. 433) is stated without mixing power and bases of power. "Visesena" (specifically) means by distinction, by not being mixed in the four bases of power, due to their distinctness. Indeed, desire and so on are distinct for each respective basis of power. "Avisesena" (without distinction) means without separation, that is, by their common nature to the four bases of power. "Chandiddhipāda-samādhiddhipādādayo" (desire-basis-of-power, concentration-basis-of-power, and so on) - the word "and so on" includes volitional formations of exertion, energy, mind, and investigation. "Pāda" (basis) refers to the four aggregates associated with them. By "they enter the desire-basis-of-power" and so on, it means not only entering specific ones. "In the four" means in these four: desire, concentration, volitional formations of exertion, and the aggregates associated with them. Caused by desire, or predominantly desire He said, "What is meant by samādhi?