English
"Of that" means of the pair. "The ground of pervasion-difference, etc." means a pervasion-difference is a pervasion other than pervasion, that which has that as its beginning is pervasion-difference, etc. This is indeed a pervasion-difference for the development of loving-kindness, namely, its vastness. By the word "etc." are included the ground-difference and the state of being well-practiced, etc. The special kind of loving-kindness development, spoken of by "with vastness," etc., is the ground, the basis, of that pervasion-difference, etc. "No place, no occasion for that pair to refer to the aforementioned kind only." Thus, for this reason, it is not said "that pair," is the meaning. 643. "Of passion" means of sensual passion. "Of affection" means of affection such as affection for children. "Of destruction" means of the destruction, the annihilation, of the development of loving-kindness, which is called passion and affection. "From non-occurrence" means from not arising due to the power of shame and dread. 645. "Having resolved" means having thoroughly released the meditative mind onto the object. And since this resolution here occurs only by way of pervasion, therefore it is said: "having thoroughly spread." But since that resolution for the development of loving-kindness occurs only by way of not thoroughly clinging to the object, therefore it is also said: "or having resolved with strong determination." 648. "Of these words" means by all, by the whole, by the limit in the distinction of direction, region, etc. "By all-limiting pervasion-modes of direction, etc." means by the modes of pervasion of directions, regions, and individuals that are all-limiting. 650. "By way of suppression" means by way of inhibition. The commentary on the Suttanta-division is finished. 3. Commentary on the Question-asker 699. "Of the wholesome, etc., states that have been taught." But in this Appamaññā-vibhaṅga, the immeasurables that have been taught, these are by nature worldly only, not like the aggregates, etc., taught in the Khandha-vibhaṅga, etc. Even if supramundane, to show the mundane nature of all immeasurables definitively, in the commentary, "in this..." etc. was said. Showing this meaning, it says: "in this... (etc.)... it is." The explanation of the questioner is finished. The explanation of the analysis of the Immeasurables is finished. 14. Analysis of the Precepts 1. Explanation of the Abhidhamma Analysis 703. Of wholesome states called precepts, the five factors of morality may be a basis by way of support, or by way of strong support. Showing both of these, it says: "by way of association, and by way of strong support, as an opportunity." 704. "Only courses of action" because of this rule being made, it is said "among those not common to all." For it is not possible to make a rule by way of parts common to faculties etc. They are only parts of courses of action, not parts of jhānas etc. They say they come by way of courses of action, meaning, as a means for the occurrence of suffering arising there in a bad destination. Of this, drinking alcohol. Being helpful to all. Being similar to wrong conduct. By being an object of taken formations in that way, by "I deprive a being, I act wrongly towards a being" etc., by being an object of taken formations in the manner of a being, but not by being an object of a concept of a being, is the meaning. By "the five precepts" etc., that very meaning is explained. "Of this and that" means for the ruin of whatever. Either one throws an arrow etc. oneself, or one digs a pitfall etc., or one recites such a charm, or one uses psychic power born of kamma, or one causes another to do all that, it says "requiring relinquishment... (etc.)... only two are taken." Although in the section on parts, abstinence did not come in its own form, but was mentioned as "that which is also," when it is analyzed, it attains the nature of the path, therefore it says "abstinence-morality is a part of the path." "Of the remaining moralities" means of the remaining un-transgressed moralities. 712. "Impossible states" means killing living beings etc. Just as killing living beings etc. are enmity because they are causes of enmity, so also other unwholesome deeds are said to be "that which is all... for those who have come, for those who are enemies.” The meaning is that the arising of abstinences will not not happen for trainees. And with “those arisen from unwholesome deeds,” he also explains the existence of abstinences in both ways for trainees. Its meaning is – those actions of body, etc., that have arisen from unwholesome deeds, these are indeed enmities for those trainees, such as bodily misconduct, etc., and from these enmities, abstinences for those trainees do indeed arise. Because, even in the absence of enmities that are synonymous with what should be abstained from, such as killing, etc., since there are merely enmities like bodily misconduct, etc., abstinence for trainees is possible. And even for what is not a fruit: just as a fruit, being a reflection of the path, could be said to have seven or eight factors like the path, so too, for what is not a fruit, such as the path of a once-returner, etc., since abstinence is possible, it has eight factors; otherwise, it would only have five factors – this is the intention. The commentary on the Abhidhamma analysis is finished. 2. Commentary on the Questioner 714. As should be abstained from: in the manner of abstaining from whatever should be abstained from, such as killing, etc. The commentary on the questioner is finished. The commentary on the analysis of the training rules is finished. 15. Analysis of Discrimination 1. Suttanta Analysis 1. Commentary on the Summary Section 718. “The same method” means that the extension made to phenomena, etc., is a brief showing of them, so he says “having briefly shown.” Their objects are the objects of those analytical knowledge and ready wit; the meaning is, those that are the objects of analytical knowledge and ready wit. By divisions such as cause-and-effect, etc.: by divisions such as cause-and-effect, Nibbāna, and the meaning of what is spoken. Suffering, its cause, its fruit, birth, etc., phenomena, aging, and death are suffering, etc. In the sections on truth, cause, phenomenon, and condition, the cause that produces the fruit is mentioned as a synonym for the origin of suffering, etc.; in the sections on truth and condition, it is the noble path; in the section on recitation, it is what is spoken; in the Abhidhamma analysis, it is wholesome and unwholesome – in this way, the five phenomena should be understood according to what is stated in the Pāli, and he states this meaning with “and similarly phenomena.” Of the productive cause, etc.: the productive, accomplishing knowledge. of the ripening. "Former" means the sense of occurrence. "In that" means on the path. "Latter" should be understood as the sense of attainment. "Unaltered expression" is the true expression established as the designator of that particular meaning, practiced by the Buddhas and others. Since "sound accompanied by a change in communication is a designation" is his own opinion, showing it from the ultimate perspective, he qualifies it as "that which is not a word" and says "some explain it." "This being so" means if expression is a designation in this way. When it is said that "a designation is to be expressed," and if one might say, "Let it be so, what fault is there in its being expressible?" anticipating this, he says, "and not by speech... ...there is nothing to be uttered." "Of those meaning-phenomena." "Not speech" means non-speech, having the nature of non-speech. "Of such a kind" means of this kind, of this manner of indicating a fixed gender distinction. "Beyond that" means in the subsequent mind-door. They say that the analytical knowledge of expression arises in the nominal expression grasped according to the apprehension of sound. If so, why is it said in the Pāli, "the analytical knowledge of expression has a present object"? He says, "expression... ...is said with reference to." "Knowing afterwards" means knowing the nominal expression after the apprehension of sound. "Thus" means if the knowledge arising concerning nominal expression after the apprehension of sound is taken as the analytical knowledge of expression. Thus, having shown the contradiction with the Pāli and the commentary regarding expression as a nominal designation, and showing its absence in the case of sound, he begins with "just as, however." "That which clarifies each sound" means just as the divine ear-knowledge, which is the cause for the determination of the distinction of each sound, and which has sound as its object, clarifies each sound; so too, the analytical knowledge of expression, which is the cause for the determination of the distinction of expression, and which has the sound of expression as its object, clarifies that. Thus its present object nature is stated. That which clarifies sound, however, also clarifies designation, which is entirely bound to sound, because it is the clarification of specific existence and non-existence. is accomplished. Otherwise, if only the sound were grasped, there would be no understanding of the specific meaning, and the ancients also desired the manifestation of that concept. "Manifesting that" means manifesting the meaning of the word. "There is no contradiction with the Pāli" means that although it is stated in the Abhidhamma Vibhaṅga, "by which word the designation of those phenomena occurs" (Vibh. 727), that too is said with reference to the awakening of phenomena by means of the word indicating their inherent nature, not a designation apart from it. Thus, when it is said, "the paṭisambhidā of language has the word of inherent nature as its object," there is no contradiction with the Pāli.