English
"Its nature" means the nature of not being overwhelmed by sensual desires, the second jhāna, and so on. "Well-practiced purification" means the purity of jhāna, achieved through well-practice, from its opponents. The exposition of the seventh power is concluded. Exposition of the Tenth Power 831."Wisdom is liberation" means that wisdom, being liberated from lust and so on, is liberation. "Different kamma has different results" means that knowing different results is the function of the second power, and knowing different kamma is the function of the third power. "Similarity to a power" means similarity to some power. He refers to the objection, "Why, when speaking of the function of the power-knowledge here, are non-power knowledges like jhāna mentioned as examples?" and says, "even if..." "Included in that" means included in that seventh power-knowledge, which is the nature of reviewing jhāna and so on. "Thus" means like the knowledge of jhāna and so on. "To apply, and to transform" refers to the manner stated by oneself. How could omniscience, which does not perform some functions of knowledge like the knowledge of arising and cessation, perform functions like applying jhāna and so on? But it is to be known by the power-knowledges. Since even knowing beyond that does not perform some functions of power, therefore, to show that the power-knowledges are different and omniscience is different, it is said in the commentary (Vibh. Aṭṭha. 831), "But it does not perform all the functions of these," and so on. There, to show that just as omniscience does not perform some non-power functions, so too it does not perform power functions, by way of showing an example, it is said, "Or... it should be understood" to explain what is said, "For it, having become jhāna, should apply," and so on. The exposition of the tenth power is concluded. The exposition of the analysis of knowledge is concluded. 17. Minor Analysis of Meanings 1. Explanation of the One-Item Exposition "Dependent existence" is the name. Existence is the meaning of "dependent". Even without co-arising, or pre-arising, and so on, when that exists, this comes to be. That is its condition. Thus, mere existence in whatever way, is here the meaning of "dependent". But to make that meaning of "dependent" clearer by way of exclusion, he said "just as" and so on. Therein, "dependent" is said by way of conditions like support. Thus, the eye and so on, being a condition by way of support, is called "dependent". "Of one lineage" means: Among the eighteen lineages, we are born of that lineage, not unknown like others. Thus they speak the meaning here. Making foremost is making prominent. "Accumulated treasure" is a collection of wealth stored away. "Fame" is power. But that, in whom it operates, in them it becomes manifest through establishing and commanding. Thus it is also said: "the intoxication of establishing, the intoxication of commanding." "By means of a basis" is by means of the cause of the arising of birth and so on. "State of not being established" is the absence of establishment in wholesome actions. But since that is not a place for wholesome action, therefore he said: "not a place for doing wholesome deeds." For the meaning designated as heedlessness, such a synonym and so on, thus is the connection. By the word "and so on", the collection of "letting go of the mind in misconduct of speech, misconduct of mind, ingratitude, envy" and so on, should be understood. "Heedlessness is heedlessness and so on" clarifies its meaning. "Letting go of the mind is not producing letting go" and so forth, and the verbal synonym clarifying its synonym is endless. Thus is the connection. By "he shows the four aggregates", he calls heedlessness the four unwholesome aggregates arising in the manner of letting go of mindfulness. A special kind of conceit, being the cause for the state of not being shaken, is the firm grasping of mind. Superior state is superiority. Superiority by action is superiority in action. Superior action is action superior to another's with vehemence. "By grammatical rule" is by causing the letters 'i' and 'c' to become 'r'. One's own welfare is one's own. thus he indicates by the elision of the latter part, as in “form-existence is form, Bhīmasena is Bhīma.” “Received” or “obtained” is the meaning of “atta,” thus the derivation of the word should be understood by the rule of etymology. “Of the printed” means “of the marked.” 850. For the great multitude who know. By the condition of fuel and so on, meaning the causes for completion like fuel, water, robes, etc. 851. A knot, because it makes itself a knot. Because of its deceptive speech, and because it unties the knots of others, it becomes a knot. 852. Because of its inseparable nature, because it is well-cultivated, because it is thoroughly practiced. 853. Being soaked for a long time, making it moist, making it wet, meaning, not yielding due to greed. If this is so, how is it called “wearing away”? Thus he says, “and ‘wearing away’,” etc. 854. “Of robe adornments and so on” means of these: robe adornments, bowl adornments, lodging adornments. Now, to show that specific state, he says, “by a robe,” etc. 855. Devoid of similarity, or the opposite of similarity, is dissimilarity, or the aversion of the unsuitable. Therefore he says, “arrogance, or opposition.” 856. Shaking, unsteadiness due to discontent, or inattention. Craving for each and every object. 857. “Of the body” means “of the mental body.” For when it is not expansive, the physical body also is not expansive. 860. “Of lust and so on” means of lust, delusion, shamelessness, fearlessness of wrongdoing, doubt, and so on. 861. The connection is: to show all three kinds of deception. “Therein” refers to the Mahāniddesa. “Therein, what is deception? It is for the sake of gain, honor, and fame,” thus, relying on the method of teaching found here in the Khuddakavibhaṅga, the teaching of the Mahāniddesa proceeds. Thus he says, “by this Pāli, which is the basis.” “Hidden” means “incomplete,” “cutting off.” For the sake of gain, honor, and fame, with the intention of being esteemed, showing a restrained demeanor is deception. Thus he says, “the suppression of useless bodily and verbal activity due to evil desires is deception.” One who is full of urgency, scrupulous, who questions his own actions, past and present, He stands reflecting, showing himself as such, is called "overly suspicious." 864. Blaming through praise means casting out, expelling from the object of praise, as in "Oh, a non-giver, what a generous person!" 865. The act of seeking is the endeavor of searching for something great with little gain. 866. Pokkhara is called beautiful. The beauty of complexion is the fullness of complexion, thus it is said, "fullness of complexion or beauty of complexion." 879. In the explanations beginning with 'superior conceit' means in the nine explanations of conceit, such as "What is the conceit of the superior, 'I am superior'?" as stated in Vibhanga 869. "The person beginning with 'superior'" this is said because in that Pāli text, nine types of persons, beginning with the superior, are touched upon. Here, however, when a person is touched upon, the superior person should also be touched upon. Therefore it is said, "even in the state of superior conceit." The word 'pi' in "even in the state of superior conceit" is an attractor, because the touching upon of a person is done even in the explanation of non-superior conceit. "Of whosoever" means of any person among the superior and others. 880. Of former conceit means of similar conceit that arose previously, or of inferior conceit. But the Pāli text refers to it specifically in the sense of similar conceit. 881. By the saying "Among animals, the jackal is the lowest; among birds, the crow" (Jā. 1.3.135), it is said, "among bird species, the crow is the lowest." 882. Dispassion means arahantship. 883. Desire associated with conceit is craving-desire. Following the nature of conceit, arising through the act of exalting oneself as superior and so on, or the desire to act associated with conceit is conceit-desire. 884. There means in that which is to be accomplished with delay. Suitable means appropriate. Released means set free. Smooth means connected, or revealing two meanings. 888. Of compassion means a thought like one who is friendly or one who is compassionate, therefore it is said "of one who delights together and so on," meaning, the affection that arises in the form of friendship and so on, which is domestic. Therefore it is said, "such a passion." The meaning fits, thus also for the Pāli word "tatthā". the meaning is fitting. For that thought is accompanied by compassion, being caused by compassion for others. 890. The world mostly expects the fulfillment of sensual pleasures, thus it says, "he desires sensual pleasures even for the sake of not being despised." The explanation of the One-Item Section is finished. 2. The Explanation of the Two-Item Section 891. "Binds" means it binds, it fastens the form of anger. For resentment is like binding the mind with an object of hatred, because even if it has proceeded otherwise, when the resentment is unknown, it is still connected with the object of hatred. 892. "Having cut with teeth" means having removed one part and taken another, as if having cut with teeth, this is the intention. 894. "Having committed an offense" means having committed a transgression. "Concealment" means the concealment of one's own committed offense. "Cutting off" is the suppression by not acknowledging the act of transgression; concealment by cutting off is "cutting-off-concealment." The word "deceitful" is established in the world for improper speech, thus it says, "he who does not speak properly is deceitful." Showing the similarity of a deceitful person to a yaksha or a pig,