English
the meaning appears to be that the insight knowledge spoken of, expressed by the word "iti" as "knowledge of the cessation-phenomenon", is the seventh knowledge. For there is no connection that "that knowledge of the stability of phenomena is also knowledge," because in taking that knowledge, the showing of its nature as knowledge is not intended here, and because of the implication of a lack of connection for "subject to decay...etc....subject to cessation." The explanation of the section on seven is finished. (8.) The explanation of the section on eight 808. By "in the sense of being dwelt in" refers to opposing phenomena, or to be practiced having cut off suffering. by meaning. The explanation of the section on eight is finished. (10.) The section on ten The explanation of the first power 809. A non-existent place is an impossibility, or that which has no place is an impossibility. This method applies also to "no opportunity." For the conclusion of that meaning is just the statement, "this is not a place that exists." By showing that the perception of happiness in what is not happiness is here intended as a place for approaching happiness, it states the primary view, "entirely... (and so on)... by way of self-view." Causing to hear in accordance with the difference is an announcement, or making known by words in accordance with the difference. Even when the gender changes, it is still the same life-continuum and life-faculty continuum produced by a single action, and not another, so it says, "even when the gender changes." This question is a discourse arising from the desire to know. The four battlefields should be understood in terms of the enemy. And everywhere, the preceding thought of intention is immeasurable, but the thought of killing and the life-faculty that is its object are the measure in terms of immediate and non-immediate succession. This is given only to the ordinary person. Why? Just as the thought of killing, even though its object is present, proceeds by making the cutting off of the life-faculty continuum its object, the intention to give does not. For it makes the object to be given its object and is merely the act of giving, and that giving is making it another's own; therefore, it is given only to the one for whom it has been made one's own. To endure... (and so on)... is released only at the destruction of the eon—this does not agree with the eon commentary. For in that commentary (Kathā. Aṭṭha. 654-657) it is said, "This sutta, 'one destined for a lower realm,' refers to the lifespan if he were to remain for a period equal to one part of an eon divided into eighty parts." However, if "only at the destruction of the eon" means "only at the destruction of the lifespan," then there is no contradiction. And here, "they endure" is stated as an imaginary concept, as if to say, "it will be destroyed tomorrow." It ripens for only one day, and after that, due to the absence of an eon, the lifespan... Even in the absence of seeing, it should be understood as a consistent interpretation. By being natural means not being rejected. By living in common means not having committed a pārājika offense. What then is the rule? It means, what determines that which is called "fixed"? However, to show the intended reason by which it is called "fixed" and "at most seven rebirths," after refuting the inherent existence of the fixed, like the fixed states of wrongness and rightness, and the determining cause as asked, it begins by saying, "Indeed, by the Perfectly Enlightened One..." Just as for a born prince, for one born of the noble birth, this "fixed, at most seven rebirths" is merely a name; it means a name with the distinction of fixed and unfixed. If a prior cause is the determinant, and a stream-enterer is fixed, then the function of a prior cause is the condition for the three paths beyond the stream-entry path. But before that, there is no function of a prior cause, so the stream-entry path would lack a condition. For if a prior cause were a condition for that too, and that were the determinant, then it would be fixed even before the arising of the stream-entry path, which is undesirable. Therefore, referring to this meaning, it says, "Thus, it attains arising without cause or condition by a prior cause." The path attained is the stream-entry path. If the determination of "at most seven rebirths" exists by that, then the defilements, which are the root cause of suffering continuing beyond the seventh existence, are exhausted by that. This means the three higher paths become unnecessary. If the three higher paths determine "at most seven rebirths," and there is no other stream-enterer, then the stream-entry path becomes unnecessary and purposeless. This is the meaning. Now, the abandoning of personality view, etc., is the function of insight. By abandoning these, there should be "at most seven rebirths." And that happens only through the higher paths. Therefore, it says that the continuation beyond the seventh existence, and the abandoning of personality view, etc., in rising up without it, should also be without it. "First and without arising on the path, the defilements are to be eliminated.” No other regulates, meaning, from the cause of naming, there is no other regulator than insight. Insight alone regulates, this is said referring to the cause of naming. Therefore it is said, “Thus it is merely a name taken by the Perfectly Enlightened One.” That they do not arise is meant by “There is no teacher for me, no one similar to me is found,” and so on. The Blessed One, speaking while standing in this world-system, said, “But, friend Sāriputta, are there now other ascetics or brahmins equal to the Blessed One in enlightenment?” When asked this, I would say, “No, venerable sir.” And to show the reason for this, the Dhamma General, showing the Sutta, “It is impossible, there is no occasion, for two Arahants, Perfectly Enlightened Ones, to arise in one world-system,” meant that their non-arising elsewhere is stated, except for this world-system, which is the Buddha-field. “Whatever monk,” and so on, the training rules mentioned are the matrix. When that is lost, the Dispensation stands in the Pātimokkha, which is the summary of the origin, and in the acts of ordination and higher ordination. Or, ordination and higher ordination are included in the Pātimokkha. Since there is no Pātimokkha in the absence of both, therefore it is said that the Dispensation stands in the Pātimokkha and in them. “It is called withdrawn” means that the two, the final penetration and the breaking of morality, are combined, and thereafter it is called destroyed. “They” are the rays. “Compassion” is the compassion of lamentation. “Because of not being wonderful” means the fault of not being wonderful when two arise. “Because of not being a dispute” means that two do not arise so that there is no dispute. “It holds one Buddha” means it is a holder of one Buddha. By this, it shows that the Buddha-qualities are of such a nature that this world-system is unable to hold the qualities of a second Buddha. The specific condition… For the specific nature of things that have arisen cannot be maintained. It burns evenly upwards, thus it is "samupādikā," meaning, it moves evenly above the water. Of both, meaning both, or the weight of both bodies. They cover, meaning they approve. Having eaten once, meaning, even having swallowed one morsel, he would die. By the excessive burden of Dhamma, meaning, the earth would stand by Dhamma, does it then shake by that very Dhamma? This is the intention. Again, the Elder said: "A jewel in the world is seen to be a burden, causing the breaking of a cart, because it supports a family and is esteemed by people due to its weighty nature. Similarly, the Dhamma, supporting those endowed with it through special benefits and happiness, is esteemed by the wise, and due to its profound and immeasurable nature, it is weighty, thus becoming a cause for the earth's shaking." Showing this, he said: "Here, great king, are two carts," and so on. From one, meaning from one, or the jewel of one cart, meaning, taken from that cart. It was brought in, meaning, it was introduced, brought, spoken of. By its inherent nature, meaning, by its unartificial nature. By the greatness of the cause, meaning, it is said that the Buddha's qualities arise from great causes, the perfections. Earth and others are great, each one in its own sphere. Similarly, the Fully Enlightened One is great, the only one in his own sphere. And what is his sphere? As much as is knowable. Thus, the Blessed One, whose sphere is infinite like space, is one. Saying this, he shows the absence of a second even in other world-systems. In the earlier part, endowment with exertion is to be understood in terms of the act of exerting; endowment with intention is to be understood in terms of the intention to establish; or in terms of the moment of continuity. Worthy of result, he speaks of it referring to its nature of ripening in subsequent existences and so on. It moves, meaning it revolves. One whose habit is to speak with dogs is a dog-speaker. The explanation of the first description of power is finished. The explanation of the second description of power. 810. Showing that there is no other attainment of destiny apart from destiny itself, he said: "Accomplished destiny." Mahāsuda The time of the king Ssanādi and the time of the first-age excellent humans is the perfection of time. That this is an opportunity for only what is wholesome, if someone were to obstruct this, being established in the perfection of effort such as good bodily conduct, that obstruction would arise from the obstructer's envy and similar causes, due to a mistaken grasp. That perfection of effort is by nature a cause only for a pleasant result, not for an unpleasant result; it is said with this meaning in mind.