English
"In the destruction of defilements" is by way of referring to the cause in place of the result, meaning in the destruction of defilements. "Because of its production" means because of the production of that result called the destruction of defilements. And this is stated because it appears in the discourse: "Knowledge of the destruction of defilements is the sixth supernormal power." 801. "Or making it manifest with superior knowledge" means making it clear and evident by way of attainment. 802. "Devoid of the five masteries" means not having attained mastery, but merely acquired. "Wisdom accompanied by the object of the practice" means related to the object of the practice, thus it is said: "by wisdom, with the aim of the object of the practice." The exposition of the section on fours is concluded. 5. The exposition of the section on fives. 804. He divides that same wisdom, beginning with "wisdom in the two jhānas by pervading with rapture," and so on. Overflowing... are meant to be filling and pervading, like a spreading, with the joy of pervading, and the special functions of the bliss associated with it. Thus it is said: “It pervades… …is to be understood.” By the method beginning with, etc.: By the method found in the Sutta beginning with “it pervades” (Dī. Ni. 1.226; Ma. Ni. 1.427). Here, pervading should be understood as the body being permeated by exquisite forms arising from joy and bliss. In the object: In the object of the jhānas of three and two factors, spoken of as the pervading of joy and the pervading of bliss. They: The pervading of joy and the pervading of bliss. By way of concentration: Making concentration the face, the forefront, meaning, by way of concentration, or by designation and description with concentration as the chief. Other defilements: Such as wrong view and conceit. Without application: Without the application of preparatory work for their production, as in the case of jhānas and liberations. The meaning of fruit-attainment is like an advertence, a course of contemplation. Because it is established: Because it has occurred. By abundance of mindfulness: By the frequent arising of mindfulness. The meaning is to be connected thus: “It shows that time is mindful by discerning mindfulness.” The commentary on the section of five is finished. 6. Commentary on the section of six 805. The state of purity: The true nature of purity. “Because it is a part of the divine eye knowledge”: This is said because it is the knowledge of its paraphernalia. For in the Pāḷi, beginning with “he directs and inclines his mind to the knowledge of the passing away and reappearance of beings” (Dī. Ni. 1.247), it is said “he with the divine eye, purified…” (Dī. Ni. 1.246). The divine eye knowledge, which is capable of seeing the divine, such as that which is hidden and far away, and also the other sense-object of form, has its peak attainment in seeing beings passing away and reappearing. Thus it is said: “And by that which has reached its peak,” etc. The commentary on the section of six is finished. 7. Commentary on the section of seven 806. All six kinds of reviewing knowledge: The knowledge that occurs by way of reviewing the factors of dependent origination, spoken of as “the knowledge that birth is conditioned by old age and death,” etc. (Vibh. 806). Having taken together: Having taken as one. taking it as one by the commonality of its being an object of insight. By saying it concisely, it means the knowledge of the stability of phenomena, shown as previously stated in six ways, thus said concisely. The connection is: "showing in the manner of 'subject to destruction' and so on." Of the knowledge of arising: of the knowledge of what arises, such as "with birth as condition, old age and death," or of the knowledge in the cycle of transmigration. Insight with knowledge as its object is knowledge-insight. And by insight, it is here intended as the knowledge of the stability of phenomena, which shows the conditioned and arisen phenomena by division, such as "with birth as condition, old age and death." Knowing its nature as subject to destruction and so on is counter-insight. Therefore, it is said, "merely the showing of insight and counter-insight." Thus, having shown the meaning of the Pāli text according to the intention of the commentaries, now, to show it according to his own intention, he says, "But in the Pāli text," and so on. In all cases: in the three times, in determining the specific conditioned phenomena by specific conditions. By the word "knowledge": by the grasping of knowledge, such as "with birth as condition, old age and death." Of the factors: of the seventy-seven factors. By the word "iti": by the word "iti" stated in "subject to cessation." Having illuminated: having illuminated the mode of the arising of knowledge. Thereby, it shows that the knowledge stated at the end is different from the knowledge of the stability of phenomena. Therefore, it is said, "insight-knowledge is the seventh knowledge." Showing that this meaning is appropriate here, he says, "For it is not," and so on. There, "that knowledge is not connected" means that such a connection is not appropriate because the state of being another factor is not distinguished. Therefore, it is said, "that knowledge... and so on... not intended." For what is stated separately does not become another meaning merely by being expressed together. By "subject to destruction... and so on... and" he states the fault of accretion in the former alternative. The description of the sevenfold enumeration is finished. 8. Description of the eightfold enumeration 808. Opposing phenomena: opposing phenomena such as hindrances. Suffering: the suffering that arises when there is no attainment. Eightfold The description of the country is finished. 10. The Section of Tens The Description of the First Power 809. Not a place means a non-place, this 'a' implies non-existence, so it says "a non-existent place is a non-place." Or it means absence, not the meaning of an opposite or other, so it says "or a non-place means there is no place." What is the difference between these two meanings? The first speaks of non-existence due to causes and conditions, the second speaks of absolute non-existence; this is their difference. Even for craving and clinging, the perversion of view is especially strong in causing them to proceed firmly even in what is unpleasant, as a cause for approaching happiness, so it says "the perversion of view…is intended." Why is it specified as "by way of self-view," isn't it true that an noble disciple has no views at all? It is true that they do not, but to show that all views are dependent on self-view, it is said "by way of self-view, it refers to the primary view." Of a thing corresponding to its division. Corresponding to its division, proceeding in the manner of "Dhamma in what is not Dhamma," and so on. It is the same, that is, the continuum of the life faculty of existence in that self, where the gender does not change, it is the same. For by depending on that, there is the designation of one birth, and here, no objection should be raised regarding the life faculty of the aggregate of existence, as something else is intended. For there, it obtains the designation of a continuum by continuous activity, or the other also by the commonality of maintaining existence, so the objection is out of place. It should be construed by way of an enemy, that is, it should be construed as "with the intention 'I will kill an enemy,' a human being lying in the place where the enemy is lying, killing a human mother or father." In all cases, in all four alternatives. The former intention-mind is the prior intention to kill. Immeasurable, because there is no accomplishment of purpose by it. It is given only to a worldling, just as a gift given during the time of being a worldling, even if enjoyed after attaining arahantship, is still a gift of a worldling, so too, with the intention to kill during the time of being a worldling, When a blow is struck, and one attains arahantship and dies from that very blow, why is it only the killing of an arahant, and not the killing of an ordinary person? Because of the special nature of the outcome. Just as giving is an act of relinquishing a gift, killing is not so. For it occurs only with the fulfillment of these five factors: a living being, perception of a living being, intention to kill, an effort, and death from it, not without their fulfillment. Therefore, when death occurs to one who has attained arahantship, it is only the killing of an arahant, not the killing of an ordinary person. However, since the intention to kill, "I will kill this one," is directed towards a particular being, even if there is a difference in the being in terms of being an ordinary person or a perfected one, at the moment of the act and death, there is no real distinction. And when the purpose is achieved, it is the state of a perfected one. Therefore, it is certain that it is the killing of an arahant. How can the intention to kill here be directed towards a present object? It is said, "The killing thought can also be directed towards a present object…" Here, "by way of severing the continuity" means that one performs an act that severs the continuity. Thus, when the continuity is severed, one is an arahant, and it establishes the killing of an arahant as stated. Not so, the intention to give is not like the intention to kill, whose purpose is achieved by awaiting a future time. By "that indeed," etc., it explains that the purpose of the intention to give is achieved without awaiting a future time. "Making it another's property" means making it the property of another worthy recipient, having released it from oneself. "Of that" refers to the object to be given. "To whom" refers to which ordinary person. It means that it is given to that very person, even if they have attained arahantship