English
If so, since they are not results, should their thing-nature (attha-bhāva) also not be spoken of? No, because they are conditionally arisen. If so, then the thing-nature would also apply to wholesome and unwholesome states. It is not denied. However, because results are prominent as primary causes, their dhamma-nature alone is stated. If it is said that functional consciousness (kiriyā) has a dhamma-nature because it is a condition? This is not a fault, as it is not denied. However, because the connection of kamma and its result is not a cause (in the sense of a root cause), its dhamma-nature is not stated. Moreover, it should be understood that the thing-nature and dhamma-nature of these are not stated (separately) because for one who, without making such a distinction as "this is a condition for that, this is conditionally arisen," merely contemplates wholesome, unwholesome, resultant, and functional phenomena in their true nature, both Dhamma-analytical knowledge (dhammapaṭisambhidā) and Meaning-analytical knowledge (atthapaṭisambhidā) arise. And in the sections on wholesome and unwholesome states, Dhamma-analytical knowledge, seeing the conditionality, the specific power, and the producibility of wholesome and unwholesome states, is expectant of what is to be produced, in that connection... It is not said, "Knowledge of their results is analytical knowledge of meaning." However, the function of analytical knowledge of meaning is merely the seeing of intrinsic nature, the seeing of merely the accomplished result. Therefore, because it does not depend on their producers, it should be understood that in the section on results, it is not said, "Knowledge of their ripening causes is analytical knowledge of phenomena." By 'designation of intrinsic nature' is meant not the designation of beings, etc., nor the designation of the unperverted. 'Having agitated' means having agitated with hair-raising applause, etc. 'You will again know by hearing the Dhamma' means that because he is unlearned, when he speaks a second time, he will speak the same thing. 746. For the purpose of showing the planes: here, the sensuous and supramundane planes are to be understood as "planes," or mental states. The commentary on the Abhidhamma classification is concluded. 3. Commentary on the Questioner 747. By the phrases "meaning arisen from conditions" and "conditioned phenomena," it shows the meaning-aspect of wholesome, unwholesome, and material forms arisen from conditions like causes, and the phenomenon-aspect of resultant and functional forms that are conditions like causes. For analytical knowledge of expression, the sensuous resultant object and the exalted object are not appropriate as objects of analytical knowledge, because analytical knowledges arise in sensuous and supramundane wholesome states, and in sensuous functional and supramundane resultant states. If there were an objectification of all knowledges, it would be appropriate. But they say that according to the statement, "the knowledge by which one knows those knowledges" (Vibh. 726), it is not an objectification of all knowledges. However, in the Suttanta classification, since it is stated without distinction, "knowledge of knowledges is analytical knowledge of expression," it could be an objectification of all knowledges. And in the Abhidhamma classification, the statement made in terms of mental states is a complete statement, so what is said, "the knowledge by which one knows those knowledges," according to the words showing the specific object, does not deny other objectifications. And just as the objects of analytical knowledge of meaning are not completely stated in the Abhidhamma classification, so too for the objects of analytical knowledge of expression. Thus... Because the analytical insight of ready wit has all knowledge as its domain, it is said (Vibh. 749): "The three analytical insights may have a limited object, may have an exalted object, may have an immeasurable object." Although by the statement "the analytical insight of meaning may not have the path as its object" (Vibh. 749), the method of questioning proceeds only with the analytical insights mentioned in the Abhidhamma division. For the path is not unconditioned, and in the Abhidhamma division, the analytical insight of ready wit is said to have only the domain of analytical insight-knowledge, so it does not have an exalted object. Even so, both these Pāli texts contradict each other. Holding to the stronger of them, the meaning of the other should be sought. However, the penetration of the conditioned nature of wholesome and unwholesome things is not separate from the penetration of their wholesome or unwholesome nature; therefore, in an absolute sense, the analytical insight of phenomena there is exclusively concerned with phenomena. Similarly, the penetration of the causal nature of results and functional consciousness is not separate from the penetration of their nature as results and functional consciousness; therefore, in an absolute sense, the analytical insight of meaning there is exclusively concerned with meaning. Furthermore, there is no knowledge that is not a manifestation of ready wit in revealing the knowable; therefore, in an absolute sense, the analytical insight of ready wit can exist in all knowledge. When the questioner's method proceeds with the absolute analytical insights, both Pāli texts do not contradict each other. Here, regarding "having sound as object, being an external object," it should be understood as "having the sound of another's speech as object." For having sound as object is not the reason for being an external object, as sound can be internal too. And it should be understood that the qualification "that very sound" is not made because it is understood from context. The explanation of the questioner's method is concluded. The explanation of the Analysis of Analytical Insights is concluded. 16. The Analysis of Knowledge 1. Explanation of the Single-Item Matrix, etc. 751. Phenomena associated in the sense of opportunity, and also the object, are the basis of knowledge. "Elucidation of the true basis" means the elucidation of the basis as being of a single, unerroneous type, such as "not having a root cause." For it should be understood that just as one is "not having a root cause," so is another "not having a root cause," unerroneous. It is a true object, an object of knowledge, connected with the common. Or, the explanation of a true object is the explanation of an object by means of a true, undistorted common. By "according to the dukas" they mean "according to the duka mātikās." But since the final duka is stated without relying on a duka mātikā, it should be said "according to the duka state." Thus, the same should be understood in "according to the tikas." In the final duka, "attha" means result; since the root words have many meanings, "atthajāpikā" means that which generates it, a wisdom related to the cause. "Jāpitatthā" means that for which the meaning has been generated, a wisdom similar to causal wisdom, which reveals the result and is conjoined with the result. 10. Description of the Dasaka Mātikā 760. "These, Sāriputta, are the four origins. Which... (etc.) ... He who knows me thus, Sāriputta," (M.N. 1.152) by this statement, the knowledge discerning the four origins is spoken of. "And I, Sāriputta, discern hell," (M.N. 1.153) and so on, the knowledge discerning the five destinations. "Seventy-three knowledges and seventy-seven knowledges are mentioned in the Saṃyutta." There, however, seventy-seven are found in the Nidāna Vagga, and forty-four. But seventy-three are seen in the Paṭisambhidāmagga, such as those based on hearing, not in the Saṃyutta. By "and other knowledges," it includes here what is stated in terms of single items, and elsewhere, "knowledge of the past," and so on, and in the Brahmajalas, etc., "The Tathāgata discerns this: 'These views are thus grasped'," and so on, encompassing various kinds of knowledge. By true penetration, it makes oneself unshakeable and the person endowed with it supreme in what is to be known. Therefore, it says, "by being unshakeable and by being supportive." The supreme state is omniscience. By way of declaration, they approach omniscience, or the eight assemblies approach, these are the bulls, the Buddhas. This, however, refers to the state of the Buddhas, which is omniscience itself. "Even standing," means even without speaking, he declares it by merely standing. Among the eight assemblies, "I discern, Sāriputta..." Then, among hundreds of assemblies of khattiyas… I do not see any sign, Sāriputta, that fear or trepidation would overcome me there. With these words, he roars a fearless roar, possessing unshakeable knowledge, he is the Ten-Powered One. As stated in the Sīhanāda Sutta in the Khandhaka Vagga. The fruit of the four wheels of gods and humans is set in motion, as stated in the remainder of the Sutta: "The four wheels of gods and humans are set in motion." Or, the fruit of good people's association, etc., is set in motion, or the attainment of good people's association, etc., is set in motion, by relying on the former good people's association, etc. Thus, the word "etc." and the word "cakka" (wheel) in that context should be understood. Because it is for penetration, the knowledge of the path to arahantship is called "penetration." Thus it is said: "It is a name that arises at the moment of the fruit." Therefore, even for the knowledge of teaching that has been attained, its purpose is fulfilled merely by understanding. Thus it is said: "It is a name that occurred at the moment of the fruit of stream-entry for Aññāsikoṇḍañña." After that, until parinibbāna, the activity of the knowledge of teaching is to be understood as the standing place of the Dhamma-wheel that has been set in motion, just as the jewel-wheel is the standing place of the wheel-turning monarch