English
then it is said, "No, because there is no beginning of form's arising at the moment of the mind's cessation." "At the mind-moment": at the moment of the mind with which it co-arises. That is form. "The function of producing form and the pre-arisen condition": the function of producing form and the function of the pre-arisen condition. "The non-obtaining of a special quality of duration": the non-obtaining of that special quality which is to be obtained by the attainment of duration. This is said: "Form, with which it co-arises, is always arising at that mind-moment." This is said indirectly. What is said in relation to what. That, though far away, is to be connected with it. Thus it is said: “From that… …connection with this.” Therefore, “from that” here refers to decease, as it is said: “The meaning is: from decease onwards.” “Having made it to be non-existent,” even if, as stated in the commentary, there is no co-arising and co-cessation of material forms with immaterial forms, and of immaterial forms with material forms. And as we have said, the intention is that it does exist. Because the fourth kind is being stated, it is said: “He spoke of three kinds.” “The bodily modification of those very material forms,” and so on, showing the modification, etc., of perfected things. By saying: “All perfected things are conditioned,” the synonym for perfection is shown. “Bounded by the beginning and the end” means bounded by appearance and disappearance, or bounded by arising and passing away. “Let this be named Datta,” and so on, is the act of naming, the taking of a name. “Attainment” is the cessation of the name-body itself through the sequence of calm and insight in the attainment of cessation. The word “etc.” includes the designation of the seven kasiṇas, etc. “Being produced” means being accomplished. The explanation of miscellaneous topics is finished. Explanation of the Determination of Sequence, etc. In the sequence of arising, etc., the sequence of teaching is also found. Thus it is said: “Or the sequence of teaching such as ‘the four foundations of mindfulness,’ etc.” “Progressing gradually” refers to the gradual progress of the discourses due to the excellence of the discourses on generosity, virtue, the danger of sensual pleasures, etc., and renunciation. Thereby it shows that this is a distinct sequence called the sequence of excellence. Nevertheless, it states the reason for obstructing the sequence of teaching of generosity, etc.: “Due to the absence of determination of the sequence of arising, etc.” The word “etc.” there includes the sequence of abandonment, practice, and stages. “Even for the eye, etc., which are objects of sense,” by this, the range of the five material faculties is intended. Thus it says: “In part,” etc. “In part” means by external gross sense-bases. “Here” means in the way stated in the phrase: “What one feels, that one perceives.” Their inherent nature is not not turning back means not turning back from the nature of the taintless state. "Taintless things are spoken of only in the aggregates" is the meaning, because even tainted things are spoken of in the aggregates. "But is it not true that a taintless state exists even if not spoken of in the aggregates?" It is true, it exists, but in the context of the aggregates, only those taintless things included within the aggregates are taken, so there is no fault here. Just as contact and so on are specifically included in the aggregate of formations due to their nature of forming and conditioning the conditioned in accordance with that, so are not feeling, perception, and consciousness, but like material phenomena, they are spoken of as separate aggregates. By this, it should be understood that contact and so on are not to be spoken of as separate aggregates. Therefore, it is said, "But contact and so on," etc. And in "suttas such as these," the word "etc." here should be understood to include suttas such as: "Monks, when there is form, taking form, clinging to form, fetters, obsessions, and bonds arise. When there is feeling... perception... formations... consciousness, taking consciousness, clinging to consciousness, fetters, obsessions, and bonds arise" (SN 3.158), and also "one remains obsessed with 'I am form, my form'" (SN 3.1) and similar sutta passages. "By this" means by the sutta shown by oneself. And "by means of the sutta to be spoken of" means by means of the sutta beginning "Monks, when there is form," which is to be spoken of in the commentary (VibhA. 26, Miscellaneous Talk). "Not to be spoken of as having limited objects, etc." By this, it is shown that even views with unlimited objects arise dependent on the aggregates, let alone those with aggregates as objects. "Due to the cause of feeling" means due to the sense-base of feeling. "From covering" means from pleasing. "By abundance" means by being abundant. The aggregates of clinging are indeed of abundant occurrence, not the others. "Having made a fold" means having made a fold-like covering similar to an umbrella. "In the basis" means in the basis of the eye, etc. This is said with reference to feeling involved in the cycle of existence. For it is here that it stands as something to be seen. "By deficiencies" means by deficiencies in the basis and by defilements. Regarding "māyā": It is used in the sense of illusion like a magic trick. Thus it is said: "The form shown by illusion is called 'māyā'." Regarding "from the state of being an object, etc.": By the word "etc." it includes things like associated with the object. Regarding "in some places": In the form aggregate, etc. Regarding "some special quality": Like impurity, etc. Regarding "of that": Of internal form. Referring to that by which the abandoning of all lust becomes possible through the abandoning of sensual lust, it is said: "Or by means of sensual lust, it speaks of the abandoning of all greed." It should be connected thus: Abandoning desire-lust for feeling, he abandons desire-lust even for contact, which is its origin. Thus it should be connected. The application of the three kinds of full understanding is indeed clear. Regarding "from that": Because the production of suffering and the destruction of happiness are not perceived. Regarding "breaks": Destroys. That is: Mental volition food is grasped and investigated by the full understanding of knowing and investigating. Regarding "abandoning that": Abandoning ignorance. Regarding "grasped": Grasped as permanent, etc., by the view called grasping. This meaning, that seeing consciousness as permanent he grasps the clinging of views, should be explained by suttas like: "This very consciousness runs on, wanders on, not another" (MN 1.396). The commentary on the discourse determining the sequence, etc., is concluded. The commentary on the Suttanta division is concluded. 2. Commentary on the Abhidhamma division 34. Regarding "having said that": Having said that which is to be known by way of planes of existence, by saying "all feelings are of four planes," etc. Regarding "shown by way of association, etc.": Here, by the word "etc." it includes without remainder that which is shown by way of differences such as cause, class, plane, faculty, basis, and born of contact. Although the word "that" is a general reference to what was said before, yet it is appropriate to refer to it immediately, because otherwise it would be impossible. Thus it says: "eight...etc...application." By "because of the absence of eightfoldness," it shows that impossibility. It is stated merely for completion, meaning, because there is no newness. Regarding "by way of increasing grasp": By way of the increase of grasp. Here, "grasp" should be understood as "statement," its increase in that, in that... In this place, the saying of what is unsaid. Therefore it is said, “the taking of something other than what was previously taken is an increase,” and from that, “by way of an additional accumulation in what was previously taken.” The word “vaḍḍhana” (increase) meaning “cutting” is to be understood just as “asivā” (inauspicious) is called “sivā” (auspicious), and “diṭṭha” (seen) is called “adiṭṭha” (unseen). Nayanīharaṇa means nayo (method) is that which is led, a teaching; its nīharaṇa is its presentation. Vaḍḍhanakanayo means the method of teaching that proceeds by way of the aforementioned increase. Aññe bhedā (other divisions) means the divisions such as one-fold, four-fold, and so on. If they are not specific, why are they stated? He says, “tathāpi” (nevertheless) and so on. There, “for the purpose of generating divisions of wisdom” means for the purpose of bringing forth in the trainees wisdom that is divided according to the Dhamma, meaning, for the purpose of producing in the trainees the Dhamma-paṭisambhidā (analytical knowledge of the Dhamma) by way of the fields of knowledge, and so on. Because it is the subject of the contemplation-turn by way of the division of knowable phenomena, it is said, “because each turn taken is a gateway to liberation.” Itarepi bhedā vuttā (other divisions are also stated) means the other divisions, though not distinct, are stated for the aforementioned reason, due to the distinctness of the two-fold and three-fold divisions. By “na kevalaṃ” (not only) and so on, he shows the mutual dependence of the divisions, and by “tasmā” (therefore) and so on, he shows their specificity. Just as in the case of the two-root and other divisions, the divisions proceed in numerical order and depend on other subdivisions, these are not like that. But these seven-fold and other divisions, being independent of other subdivisions, are stated merely by way of their general multi-faceted nature, as shown by “aññappabhedanirapekkhā” (independent of other subdivisions) and so on. Since the meanings of the two-fold and three-fold terms are stated in a dependent and depended-upon relationship as appropriate,