English
whose wheel has been set in motion. They are undertaken, thus they are "undertakings." Since they are done after undertaking, it is said: "of those done after undertaking." Or, action itself is "action-undertaking." By this, it shows that the word "samādāna" does not have a new meaning, just like the word "gata" in the word "muttagata." Going to the non-destination, meaning going to Nibbāna. For it is said: "I understand Nibbāna, Sāriputta, and the path leading to Nibbāna." Qualities leading to decline, meaning the nature of leading to decline, or qualities such as perceptions associated with sensuality. That cause, meaning the previously made volitional formations, etc. "Now" should be connected with "these should be understood as stated in this sequence." The obstruction of defilements and its absence, meaning the absence of the obstruction of defilements. For the attainment of the destruction of defilements, the obstruction of defilements is not the condition, its absence is the condition. For non-attainment, defilements... This is a place of obstruction, its absence is not a place. Here, by the apprehension of its absence, it is understood that the stability of right view, such as "there is what is given," and the absence of a place for its opposite, are the place for attainment. Seeing this, the Blessed One, by this knowledge, sees the obstructions of defilements and their absence, which are the place and non-place for attainments and non-attainments. Affirming this meaning, he says, "because of seeing the stability of mundane right view and because of seeing the absence of a place for fixed wrong view." Here, only the seeing of the place of attainment is intended, as the seeing of the absence of the obstruction of results, etc., will be explained later in terms of capable individuals. It should be understood that by the accomplishment through this knowledge, the other is also mentioned by implication. "Because of seeing the diversity of elements" means because of seeing the diversity of elements associated with lust, etc., in terms of their intensity, etc., or because of seeing the causes of conduct, such as "this one is of a lustful nature due to the intensity of this element," or lust, etc., themselves are elements by their nature, thus meaning "because of seeing the diversity of lust, etc." "Without resorting to effort" means without resorting to effort in terms of sensual lust and ill will, as in the case of Santati, Mahāmātta, Aṅgulimāla, etc. (1.) Explanation of the Section on the Ones 761. "Not merely a cause" - here, the meaning is "not merely causes." However, for the sake of euphonic blending, the vowel has been shortened and the letter 'm' added, as in "neither painful nor pleasant." "By this method too" - here, by the former method, the rejection of causality, etc., is understood; by the latter method, the inclusion of the category of non-causal phenomena, etc. This distinction should be understood. By the apprehension of "passing away," the apprehension of a single existence delimited by passing away should be understood; by the apprehension of "existence," the ninefold existence. Their inclusion within that is stated as being comprised therein. "Only that which has arisen and is cognizable by mind-consciousness" - this distinguishes them from form, saying, "they are not like form, which, having arisen, is cognizable by eye-consciousness." 762. "Even going from eon to eon, it does not arise" means it never arises in that way. For they are not characterized by features different from those described, like milk, etc. shows it. 763.Having gathered together: having gathered together all form existing in the world. By this, showing non-manifestation even in greatness, he refutes the argument that it will not be manifested due to its subtlety. In the eye-sensitivity, the meaning is, “in my object.” The meaning of “object” is, “place of sovereignty.” 764.Uninterrupted: without interval, meaning, without break. The meaning is that the rule of sequence even for established things is thereby rejected. The meaning of “not immediately antecedent” is that immediate antecedent conditionality is thereby rejected. 765.And immediately antecedent: and immediate antecedent conditionality. 766.Turning back: from making it turn back, from turning it away, this is the meaning. And here, “the five consciousnesses are without attention” means they are not of the nature of attention. In “there is no turning back of the five consciousnesses” and so on, the meaning should be understood as “the nature of turning back,” and so on. In “does not discern any phenomenon,” to show the phenomenon intended, so that not all phenomena like form are taken by the term “phenomenon,” it is said, “thus it is said, ‘mind-preceded phenomena’.” To say that falling upon forms and so on, coming together with them, belongs to them, is appropriate, so it is said, “merely falling upon forms and so on.” Or the genitive case is used in the sense of the object. For forms and so on are to be fallen upon by consciousnesses. In “this is said,” and so on, this is the intention: apart from forms and so on, which are to be discerned by making them objects, there is no discerning of these for wholesome and unwholesome volitions and their associated phenomena as described, which are to be discerned by the co-arising and preceding phenomenon. And having done so, it rejects another function, saying, “apart from mere seeing and so on, there is no such thing as wholesome and so on discernment for these.” Without preventing another common undifferentiated state by being non-resultant, and also making the apprehension of wholesome and unwholesome, is the function ending in passing away. By the word “pi,” gathering together the co-arising impulsion moments and the process-consciousnesses, this intention might be in the rejection in the five doors: “if with a defiled mind… and so on… with a pure mind…” whether one speaks or acts. Thus, those who speak and act, and similar powerful producers of pleasure and pain, who are of the sixth door, are grasped by the grasping of dhammas. Therefore, there is no discerning of them by the five-door javana. However, the prior discerning of the weak is not denied there, as the prohibition of establishing "does not establish bodily action, nor verbal action" only applies to one who generates the two kinds of intimation, thus allowing for weak mental action. Similarly, the undertaking of wholesome and unwholesome kamma, such as "I will perform wholesome actions like good bodily conduct" or "I will perform unwholesome actions contrary to that," does not occur through the five-door javana. Likewise, in the description of dependent origination, it is said, "the five-door decease does not occur with five-door consciousnesses, because the decease consciousness is not of that door." But as for the Pāli passage, "one does not discern any dhamma with the five consciousnesses except for mere impingement," its meaning appears to be that one does not discern any other intrinsic nature of dhammas apart from the mere impingement of rūpa and so on. For even the eye-consciousness, while apprehending rūpa, does not apprehend it as "rūpa." Even for receiving consciousness, there is no discerning of the form and color of rūpa, so the discerning of any dhamma is denied. However, it is not said "except for mere impingement" to imply that there is a superior discerning of it by the five consciousnesses. For those who desire a different analytical knowledge of terms from what is stated in the Pāli regarding external present objects, the co-arising of analytical knowledge with the five-door javana is denied. "Rūpārūpa dhammas" means "rūpāvacara and arūpāvacara dhammas." Why is it said that one does not awaken with a five-door consciousness? Does not awakening from sleep occur when rūpa and so on come into range? No, showing that first the mind-door javana arises, he says, "For one who is sleeping," and so on. By enticing with a true dream. They say that only the advertence arises, being merely undeterminable. Speaking thus, Indeed, even at the mind-door, advertence, having arisen two or three times, having remained in the impulsion stage, descends into the life-continuum; this is what is intended, it should be understood. "By means of that very thing," it is said, "by means of that, in one way, a basis for knowledge becomes," and "it should be known" – this connection should be made. The explanation of the single item is finished. (2.) Explanation of the pair of items 767. The word "attha," taking its own nature elsewhere, occurring in locative cases, undergoes gender change by way of the locative case – with this intention, "that which is made known and the meaning" becomes "made known meaning" – this meaning is clarified, it should be understood. The explanation of the pair of items is finished. (3.) Explanation of the group of three items 768. "In those brought to maturity by wisdom" means in those ripened by wisdom. "In those performed with application" – this is merely a specification of the object. Therefore, whatever were, are, and will be performed by wisdom, all of them should be understood as performed with application. That which is to be done after learning is a craft; the other is work. This is the distinction between them. And "carpenter's work" should be understood as rough work that can be done even without learning, as "work." Or wisdom itself should be known as "work" and "craft" in various places. "Nāga-maṇḍala" means making a diagram, calling snakes by a charm, giving an offering, and removing poison. "Paritta" is protection, by which, giving a "phū" sound with the breath, they remove poison. That is the "phu-blowing" mantra, beginning with "uṇṇanābhi." The "mātikā" beginning with "A ā" and its divisions beginning with "ka kā" are writing. Wholesome dhamma is one's own; the other is not one's own.