English
"When reflecting" implies that one might suspect that reflection must occur on a concept grasped after the sound has been grasped. To remove that suspicion, it says, "making that word of inherent nature the object," and so on. "Manifesting the inherent nature" means that since the delusion concerning the inherent nature has already been dispelled, it proceeds by manifesting it, just like the supernormal knowledge, for the purpose of achieving the goal. Therefore, it says, "it arises by breaking through and penetrating the language." "Reaching the divisions" here means knowing the divisions of language completely. The same applies to the others. "Sanskrit names, etc." refers to nouns, verbs, etc., expressed in Sanskrit. A particle does not express meaning like nouns and other words, but rather indicates or illuminates it; therefore, a particle is called "byañjana" (indicator). "Bodhi maṇḍa" is where the Bodhi knowledge is central, the place of the Great Bodhi. Therefore, it says, "at the place of the first complete enlightenment." "In another way" means by way of learning, etc. "They become otherwise" means that they change partially from generation to generation of people and become different in form over time. "They perish" means that they are not understood due to the destruction of the people speaking those languages, or they may change somewhere, sometime, due to people's misapprehension, etc. But they do not change everywhere, always, and in every way, as they remain in their inherent nature in the Brahma worlds, etc. Therefore, it says, "it remains even at the destruction of the eon." Of this Regarding the knowledge of analytical insight into language. Knowledge of meanings and so on, is analytical insight into meaning and so on. In terms of meaning, Dhamma, and language, in three ways. Or in terms of meaning, Dhamma, language, and perspicuity, in four ways. With meaning, Dhamma, and so on, together with what is to be illuminated by oneself, they are meaningful. All meaning, Dhamma, and so on, which are the objects of this knowledge, are all-encompassing. In all objects of meaning and so on, it is established and made to occur by its own conditions. Upon attaining arahantship, they become clear, because opposing qualities are completely destroyed. Of the five: attainment, learning, listening, questioning, and prior practice. As appropriate: whatever is suitable for the clarity of a particular person, that should be applied. The discourse that arises due to questioning is called questioning, thus it is said: "by questioning... and so on... it is called questioning." By these, meaning by the paths. Attainment is the complete eradication of delusion regarding the objects of meaning and so on, through the perfection of prior practice; and that is the function of the path itself, thus it is said: "that is supramundane." The distinction, analysis, and determination of meanings and so on, as appropriate, occur in terms of minor wholesome, great functional minds, thus it is said: "the distinction is of the sensuous realm." Just as prior practice is a strong condition for attainment, due to being a natural cause, it is not so for distinction, due to not being a natural cause, and being an indirect condition; this is the intention. In the absence of prior practice, the same applies to learning and so on, as a strong condition for distinction, and for attainment. Therein, the locative case is in the sense of a sign, meaning, in those learning, listening, and questioning, which are signs. What is said: what meaning is stated by the commentary's words, "among these," and so on. Showing that: determining and showing that. Saying "prior practice and attainment," the phrase "both" is to show that prior practice together with attainment is a strong condition for distinction, not merely prior practice alone. Therefore, it is said in the commentary: "both having become one" (VibhA. 718). "Both clear." When "raṇā" is said, even of the previous connection, the state of being a clear cause is indeed obtained. Thus he said: "Both are clear causes...etc...said." The commentary on the Chapter of Compendium is finished. 2. Commentary on the Chapter of Truths, etc. 719. "In all three times" means in all three times, past, etc. "Cause-result phenomena" are phenomena that are results of causes, meaning, produced by conditions. And "their cause-phenomena" means of those cause-results, of those produced by conditions, the phenomena that are causes are called "phenomena" - this is the connection. "In terms of those to be trained" means in terms of the disposition of individuals to be trained in that way. "Arisen, fully arisen, etc., are not said" means arisen, fully arisen, arisen, fully arisen, present, etc., are not said, because only the exclusively present is included. "Producers of them" means of those spoken of as existing, the producers. "Called phenomena" means spoken of as phenomena. The commentary on the Chapter of Truths, etc. is finished. The commentary on the Suttanta Division is finished. 2. Commentary on the Abhidhamma Division 725. "Not having spoken in general, because it is not stated specifically" means by saying "in their results," having spoken in general terms like the results of wholesome actions as stated, because it is not stated specifically as with or without roots, etc., meaning, it is not stated by defining its own nature. "Because they are not results" means because they are non-resultant phenomena. "If so" means even if the state of being a phenomenon is obtained from the state of being a condition, if it is not stated for volitional actions due to their non-resultant nature, then this is the case. Even though there is the state of being condition-produced, due to their non-resultant nature, the state of existence should also not be spoken of. Therefore he said: "They are not results, and their state of existence should not be spoken of." "And if so" means if the state of existence of volitional actions is spoken of due to their being condition-produced. It is not denied, meaning, it is desired. "If so, why was it not said?" He said, "But of the result," etc. "Of them" means of wholesome and unwholesome actions, and of resultant and functional phenomena. "The state of being existent phenomena" means even if obtained in the stated manner, the state of existence and the state of being a phenomenon are not stated in their respective order. The state of being a condition, a specific power, and that which is to be produced by it - by these three terms he speaks only of the nature of resultant phenomena. For it (the nature of resultant phenomena) due to being the cause of results, is a condition... being, a special power due to its ability to produce it, thus it is as if pregnant with them, and so it is called "that which must be produced." Seeing that, even the special producers, expecting what is to be produced, are the Dhamma-paṭisambhidā. By that connection, meaning, by the connection with what is to be produced. By speaking of Dhamma-paṭisambhidā, Attha-paṭisambhidā is also spoken of. The designation of inherent nature in inherent phenomena is an inherent designation, thus it says, "not by the designation of beings, etc." By inherent nature, or the designation itself is an inherent designation, thus it says, "or by an unerring designation." 746. Having combined the sphere of conventional usage and the sphere of attainment, it says, "the sensuous sphere and the supramundane sphere are spheres." Or, mental states are spheres because they are the ground for occurrence. The commentary on the Abhidhamma analysis is finished. 3. Commentary on the Questioner 747. By being the object of all knowledge, meaning, by being the object of the knowledge of paṭisambhidā-paṭisambhidā. "In the Suttanta analysis, however...etc...it might be" this contradicts the Abhidhamma analysis, or it implies an incomplete teaching, bearing this objection in mind, it says, "in the Abhidhamma analysis," and so on. Complete exposition means exposition without remainder. Thereby, it shows that the complete exposition of the meaning encompassed by mental states is the burden of the Abhidhamma analysis here, not all knowable phenomena. According to the manner of expression of the shown subject, meaning, according to the manner of speaking of the subject as shown, when shown in terms of Dhamma and meaning, the meaning is: according to the manner of speaking of knowledge in relation to those respective mental states with the designation of Dhamma and nirutti. It does not deny being the object of other things because it is not dependent on them, this is the intention. It is not a complete exposition because the subject not included in mental states is not spoken of. Thus, even the subject of paṭibhāna-paṭisambhidā is not completely expounded. In the Suttanta analysis, by an unqualified statement, it establishes paṭibhāna-paṭisambhidā as being the object of all knowledge. Similarly, for the questioner's Pāli text "the three paṭisambhidā," and so on. Three means Attha, Dhamma, Paṭibhāna-paṭisambhidā. Indeed, the Nirutti-paṭisambhidā is said to have a limited object. Even if it were so, it is not connected with having a great object. "For the path is not an unconditioned state" explains how the statement "Attha-paṭisambhidā does not have the path as its object" is substantiated by the meaning stated. "Its" refers to the Paṭibhāna-paṭisambhidā, which cannot have a great object, for one who does not recall this method, is the intention. Both of these Pāḷi passages: "Attha-paṭisambhidā does not have the path as its object," and "Three paṭisambhidās may have a limited object, may have a great object, may have an immeasurable object." To show their non-contradiction by demonstrating the way to understand the stronger passage and to interpret the other,