English
Here, in the chapter on training rules, since for the Arahant, who has abandoned the five impossible states, there is absolutely no enmity to abstain from, abstinences in actions are not present, and thus not mentioned. But for those in training, even though they have abandoned the five enmities, due to the presence of unwholesome states that are akin to enmity, and the causes of enmity like greed, etc., the arising of abstinences will certainly occur. And bodily actions etc. arising from unwholesome states, their bodily misconducts etc. are indeed enmities. And from these, their abstinences certainly arise, because the three higher paths, though not results, are eight-fold. And in the training chapter, because they are to be developed, result-states are not to be trained in, nor are functional states, which arise for one who has completed training, mentioned as any indeterminate training. The commentary on the Abhidhamma analysis is concluded. Commentary on the Questioner. "By way of attained abstinence" means by way of abstinence, as one should abstain from the present object that has been attained. The commentary on the Questioner is concluded. The commentary on the analysis of the training rules is concluded. The Analysis of Discernments. The Suttanta Analysis. Commentary on the Chapter on Comprehension. "This is the method" having shown it briefly, he then states "for the analysis of phenomena" and so on, to show that very method in detail. The analyses of linguistic discernment and spontaneous knowledge should be understood by distinguishing their respective meanings and so on, by way of their conditioned and unconditioned aspects and so on. "Whatever is dependently arisen" by this, the truth, the causal phenomena, the conditions... In the modes of aspects, suffering and so forth are taken. In the modes of truth and condition, Nibbāna is taken. In the mode of scripture, the meaning spoken. In the Abhidhamma analysis, result and function. Thus, five meanings are to be understood according to what is stated in the Pāli, and so too are the dhammas. "Vidahati" (it arranges) is a common definition for the productive cause and so forth. To clarify its meaning, it is said: "it brings about and it leads to." Among these, the former meaning is to be seen in paths that are not Nibbāna. For even what is spoken brings about meaning by way of understanding. But the path leads to Nibbāna, so the latter meaning applies to it. In "dhammaniruttābhilāpe" (in the utterance of the natural expression), the word "dhamma" means "nature." Therefore, it is said: "which is the natural expression," meaning the unperverted expression. Some commentators explain "tassā abhilāpe" (in its utterance) as the utterance of that expression, which is a designation that is not a word. If this were so, it would imply that a designation is to be uttered, not a word. And there is nothing to be uttered or spoken other than a word. Even if what is to be understood or uttered were by words like "contact," then in that case, the meaning and dhamma to be understood by them would not exist, and thus they would become expressions. This meaning is shown by: "Contact is a natural expression, 'contact, contact' is not a natural expression." And there is no such thing as a non-word. Therefore, the meaning to be understood is: the utterance, the pronunciation, of that natural expression, which is a word. They say that for one who reflects, making that natural expression, that sound, the object, the knowledge that has reached the distinction in that utterance of the natural expression is called "niruttipaṭisambhidā" (analytical knowledge of language). Therefore, after the ear-consciousness process which has sound as its object, the niruttipaṭisambhidā arises in the mind-door. And the statement "niruttipaṭisambhidā has a present object" is said with reference to knowing after grasping the sound. But if this were so, it would imply that one present object is said to be another present object. However, just as divine ear-knowledge, manu which is the cause for determining distinctions of sounds like human sounds, and which reveals those sounds; similarly, when that knowledge which reveals the present natural language sound as its object, and which is the cause for determining natural and unnatural language, is called "Nirutti-paṭisambhidā," there is no contradiction with Pāli. And it can be said that one reflects on that natural language sound as an object, and that one engages in reflection with a present sound as an object. For that knowledge, indeed, while revealing the natural language, arises immediately after reflecting on various sounds, being the cause for determining their various distinctions, thus breaking through and penetrating the language, and also reaching its distinctions. By "natural language" the Māgadha language is intended. Therefore, referring to other words like Sanskrit names, it says "but another." "Byañjana" refers to a particle. It is stated in the commentary: The term "Bodhimaṇḍa" should be understood only as the place where the first complete enlightenment occurred, not just any place where a Bodhi tree is established. "Suvaṇṇasalākā" means a superior rod, meaning taking a rod for teaching the Dhamma. It is not something fulfilled by one established in analytical knowledge. Therefore, since it is to be known in a way different from analytical knowledge, the understanding of Sanskrit language is not a function of analytical knowledge – this is the intention. "This is said" means that this, which is now to be said, is said to make known that the Māgadha language is the natural language. In the Chaddanta Elephant Jātaka (Jā. 1.16.97 ff.) and Tittira Jātaka (Jā. 1.4.73 ff.) and other stories, among animals, the Māgadha language is prevalent, not languages like Oṭṭaka or Sanskrit. "Therein" refers to the Māgadha and other remaining languages. The others change, becoming different and perishing entirely over time. But the Māgadha language, even if it changes somewhere sometimes, does not change everywhere, always, and in every way. It remains even at the destruction of the world-cycle, thus it is said, "This one alone does not change." "Papañca" means delay. The word of the Buddha itself is... The monks, when Citta the householder was questioned with the verse, "blue-robed, white-covered," (he asked) "Is this, venerable sir, spoken by the Blessed One?" "Yes, householder." "Then, venerable sir, wait a moment, until I examine its meaning." (Samyutta Nikaya 4.347) they say he said. "All-pervading knowledge" means knowledge in meanings and so forth. For it is called "all-pervading knowledge" because it occurs in all three or four of these, or because it occurs only in the three due to the nature of Dhamma and meaning in the analytical knowledge of exposition, which is a wholesome action. These knowledges illuminate this meaning, and because they are to be reviewed with their meaning, "all-pervading" also means "all meaning belongs to it," or "it is thrown into everything." They say that those occurring in trainees become clear with the attainment of arahantship. But just as prior practice, the attainment of arahantship is indeed a condition for the clarity of analytical knowledges even for an arahant. So the cause for the clarity of the analytical knowledges of trainees and non-trainees should be applied appropriately to all five. The commentary, taking "discourse occurring after questioning" as its meaning, is called "inquiry." "They will consider practice to be fulfilled," it is said, meaning: by reflecting on my act of cutting a blanket worth a hundred thousand with an axe and making it into a rag, despising gain due to the importance of practice, those who are attached to gain, though learned in the scriptures and Dhamma speakers, will not consider themselves to be such. And here, by showing the lack of clarity before the elder's doubt arose, and by the answering of the question by one who had attained arahantship, the clarity due to the attainment of arahantship is shown. They say that the Elder Tissa mentioned immediately before is indeed that Elder Tissa. "Differentiation" means the going into detail of the analytical knowledges attained through the paths. Attainment is their acquisition; therefore, it is supramundane. Differentiation should be seen as belonging to the sense-sphere. "But not so" means that just as there is a strong condition for attainment, there is not so for differentiation. Now, the lack of a strong condition for attainment in learning and so forth, and the strong condition of prior practice... Showing that, he said, beginning with, "for learning, listening, questioning." There, "there is no paṭisambhidā" means "there is no attainment of paṭisambhidā." Now, showing what was said, he said, beginning with, "these, however." For the attainment of prior practice, both are clear causes, thus it is said, "prior practice is a strong condition for distinction." The commentary on the Compendium Section is finished. 2. Commentary on the Truth Section, etc. 719. In the Cause Section, causal and resultant phenomena in all three times are called "things," and their causal phenomena are called "dhamma." In the Dhamma Section, because past phenomena are also included for the sake of trainees, "arisen, fully arisen," etc., are not stated; past and present phenomena are called "things," and their producers are called "dhamma." This is the difference between these two sections. The commentary on the Truth Section, etc., is finished. The commentary on the Suttanta Analysis is finished. 2. Commentary on the Abhidhamma Analysis 725. "Because it is not stated" means, having said "knowledge in their results" in general, it is not stated specifically. And here, because functional consciousness (kiriyā) is not result (vipāka), its dhamma-nature is not stated.