English
Of the four noble truths to be penetrated, the conformity should be understood as a condition for their penetration. Previously, wisdom was mentioned with "or in actions performed with application," etc. Again, by way of its synonym, "conformable patience," etc., was mentioned. With this intention, it says "anu... (etc.)... synonyms for wisdom." And here, "such a nature" means concerning the aforementioned sphere of actions, etc., the nature of conformity to the truths of karma ownership, and the mode of occurrence of impermanence, etc. And the aforementioned ground... The explanation of the mode of non-existence is to be conjoined with patience and so forth. The wisdom by which phenomena are capable of being observed, which is the act of discerning and knowing, because of their unperverted nature, that wisdom is called "patience in discerning phenomena," meaning that it has the capacity to discern phenomena. 769. "It releases non-restraint" refers to the volition associated with the perfection of undertaking and the perfection of abstinence, which is called "the releasing volition of one perfecting morality." And it is appropriate to say "by commencing" in the sense of a later releasing volition, and "by focusing on" in the sense of a prior volition, due to the statement about the merit of giving and morality in relation to prior and later wisdom. Thus, the reading "by focusing on" is also suitable. 770. The five precepts and the ten precepts are included in the volitional formations and existences that are conditions for the birth of consciousness. Thus, they are encompassed by the Dhamma-stability Pāli text beginning with "or productions." The declaration of morality that produces existence, even when heard, is not dependent on the Tathāgata's teaching in that way. Therefore, it is also spoken of to monks and others. "Wisdom of higher wisdom" means wisdom included within higher wisdom. Alternatively, the word "higher wisdom" should be understood in relation to the phenomena produced by higher wisdom, or those that are its foundation; in that context, wisdom is the wisdom of higher wisdom. 771. Thinking that skill in producing woe might be "skill in woe," one asks, "How is skill in woe called wisdom?" But, turning back the other's intention, he says, "Indeed, it is the wise one..." and so forth. "Therein means" refers to the means in each particular case. "Occurrence in place" means that it occurs in that place. What is that? Knowing the cause, meaning that it arises quickly in that very place at the moment of the occurrence of fear and so forth. The explanation of the section on threes is concluded. (4.) The explanation of the section on fours 793. "Does not tremble" means one does not wish, "Oh, if only I had rice and so forth," nor does one tremble at their absence. 796. "Not dependent on others" means that which is not to be attained by another. "Knowledge in the Dhamma" is knowledge concerning the truth. Indeed, the word "Dhamma" in the Noble Truths refers to their unperverted nature. Or, the Noble Path is the most excellent of conditioned things, and its fruit... The Dhamma is sufficient, therein wisdom is conjoined with it, knowledge of the Dhamma. It is not the production of other knowledge that is the leading, but rather a specific mode of the activity of knowledge itself, with this intention it is said, "the function of reviewing knowledge." And here, "by this Dhamma" is said to mean by path-knowledge, but both kinds of path and fruit knowledge are the root of reviewing and the cause of leading, so "by both kinds of Dhamma" is not inappropriate. Similarly, because the Dhamma of the four truths has been known, and the Dhamma, consisting of path and fruit, has attained conjunction with the penetration of the truths, there is leading. Thus, "by this Dhamma" means by being an object of knowledge, or known by the conjunction of knowledge, and this meaning is not inappropriate. Although they fully comprehend all past, future, and present suffering, yet there is an attachment to the present, to what is included in one's own continuum, to what is specific, thus it is said, "not just that very one." Knowledge that leads is knowledge that leads from the seen to the unseen, it is causal knowledge because it is the cause for the unseen to be seen, or the word "cause" is a term for what is appropriate, so it means appropriate knowledge for knowledge of the Dhamma. Knowledge in convention means that because there is no extraordinary function of penetration as in knowledge of the Dhamma and so on, it is included among conventions as knowledge by the general sense of knowing merely the illumination of the object. Or, knowledge in convention is that which proceeds by way of convention, while the remaining knowledge, being distinct from the other three kinds of knowledge, is called conventional knowledge because it is included in conventional knowledge by its general distinctness from them. 797. And in what is rooted in defilements, means in the Dhamma of sensual existence rooted in hindrances. 798. "That indeed" - here, "that" refers to the one who is said to be "dispassionate towards sensual pleasures," it means for him who is endowed with the first jhana. "That very one" - by this, when the one endowed with the first jhana, who is in the state of being dispassionate towards sensual pleasures, is taken, to show his subsequent state, it is said, "being dispassionate towards sensual pleasures." The wisdom of the fourth path penetrates that, by attaining the state of the sixth supernormal power, the other is its proximate cause. where it is. Or, according to suitability, by the destruction of defilements, or when defilements are destroyed in the fruit, by its suitable production, wisdom in all four paths is to be understood as penetrating the sixth higher knowledge. 799. "Accompanied by sensual pleasures" means having material sensual pleasures as their object. "They incite" means they make one inclined towards and devoted to sensual pleasures. "In accordance with that nature" means it is simply said to be in accordance with that nature. With the intention that the word "tā" has no new meaning, it says "of a nature corresponding to that." "Attachment," or a mind-state accompanied by attachment, is called "wrong mindfulness." "Oh, if only it would arise without thought!" means it has thoughtlessness as its object and is accompanied by thoughtlessness. 801. By way of attainment, for one who knows directly, for one who knows distinctly, or for one who knows with superior knowledge, and who makes that unobjectified state manifest, that is the meaning. 802. A jhana devoid of the five masteries is of inferior quality. Here, the four paths and the four objects mean that wisdom itself is indicated by the designation of the path and object of wisdom, and that wisdom itself is analyzed. The explanation of the section on fours is finished. (5.) The explanation of the section on fives 804. "The five-factored right concentration" means wisdom is indicated as a factor of concentration. For by phrases like "pervading with joy," it analyzes that very thing. The pervasion of joy and happiness is to be understood by the method beginning with "he pervades this very body with joy and happiness born of seclusion" (Dī. Ni. 1.226; Ma. Ni. 1.427). The pervasion of joy and the pervasion of happiness are called "feet" because they stand on the object and produce the fourth jhana. And in the second section on fives, "five-knowledged" means that the five knowledges themselves are indicated and defined through concentration. The hindrances, the attachment to the first jhana, and so on, which are adversaries of mundane concentration, are to be suppressed. Other defilements are to be restrained, but for this concentration of arahantship, since all defilements are tranquilized, there is nothing to suppress or restrain, and so immediately after the path and at the moment of attainment, by non-application alone. because it has gone and because it has been established, or because it has been established in a way that it does not decline, it does not go to suppression or prevention by volitional formations. By "because it has attained fullness of mindfulness," it shows that even when mindfulness is not active, due to the abundance of mindfulness, it is indeed called "mindful." By "according to the delimited time," it is mindful by delimiting mindfulness. The explanation of the section on five is finished. (6.) The explanation of the section on six 805. Showing the state of purity, he says "far...etc....to the object." And "purity of the ear-element" refers to mental and mental concomitant phenomena, therefore the knowledge is the knowledge of the purity of the ear-element. It should be understood that this very "knowledge of the penetration of minds" is extracted in terms of meaning as "knowledge of others' minds." Because the knowledge of death and rebirth is a part of the divine eye knowledge, it is said "having the element of color as its object." It should be understood that by the divine eye knowledge, which has reached its culmination and is called the knowledge of death and rebirth, all divine eye knowledge is spoken of. The explanation of the section on six is finished. (7.) The explanation of the section on seven 806. "That very knowledge" means that all six kinds of reviewing knowledge are spoken of, including their being objects of insight. By "knowledge of the stability of phenomena" is meant the knowledge spoken of, summarizing all six knowledges. For the showing of knowledge that proceeds in the manner of "subject to decay" and so on, since it is merely the showing of insight and counter-insight, it is not an "anga" (factor) – this is the intention. However, since in the Pāli text, the factors are everywhere spoken of by the word "knowledge",