English
Twofold, due to the suffering of suffering and its cause. The burning of defilements like lust is the scorching of defilements. The non-spreading of the continuum, the harming of a person. Its own sharp nature means the sharp nature of conditioned things, which by their very nature bring affliction. By its own essence means by its very nature. By seeing the aggregate's origin, the path free from the torment of defilements, and the unchangeable cessation, the states of suffering, conditioned, tormented, and impermanent, become manifest respectively. Thus it is said: "The others, in order, are modes of manifestation by seeing origin, path, and cessation." Having pervaded means having spread out among various objects like existences. Because verbs have many meanings, having said "gathering, accumulating," it further explains that meaning as "producing suffering." Even in a single-constituent existence, suffering arises as an accumulation, from a collection of many phenomena, let alone in four- or five-constituent existences. Here, the word "āyūhanaṃ" (gathering) should be understood as having the mode of pervasion and the addition of the 'ya' sound for the purpose of aggregation. It establishes means, by showing it as the exclusive cause of suffering, it produces it as if pointing it out, thus it says, "This is that suffering," and so on. Suffering... etc. ... becomes manifest, like the cause of a disease by seeing the disease. Connection... etc. ... by seeing means the state of connection becomes manifest by seeing cessation, which is the nature of disjunction, and the state of entanglement becomes manifest by seeing the path, which is the nature of escape. These are the states of connection and entanglement. Here, when this object is present. Separation from origin is the state of separation. And cessation, being the state of the destruction of craving, is distinct from origin. Therefore, by seeing the non-distinct origin, the state of separation of cessation becomes manifest. By seeing the conditioned nature of the path, which is also a cause for the attainment of Nibbana, the unconditioned nature of cessation, which is uncaused, becomes manifest. Similarly, by seeing suffering perishing due to its nature of mortality, the immortal nature of cessation, which is not subject to mortality, becomes manifest. It shows this meaning, beginning with "seclusion" and so on. And here, by the perceptions of origination, cessation, and suffering, by the perception of origination, the aspect of cause becomes manifest, [as in] "This is not the cause for the attainment of Nibbana, but this is the cause." Similarly, by the perception of cessation, which is extremely profound, very subtle, and difficult to see, the aspect of perception [becomes manifest], like the eye perceiving subtle forms. But by the perception of suffering, the aspect of the path's dominance becomes manifest, like the exalted state of a powerful person seeing many sick, afflicted, and wretched people. To show these aspects of cause and so on in their true nature, "there, by way of cutting off hindrances" and so on was said. "There, by way of cutting off hindrances" means by way of abandoning origination. From the statement "Qualities dominant in the path": because even though jhanas and so on have objective dominance, "Qualities dominant in jhanas" and so on was not said, but only "Qualities dominant in the path" was said. Therefore, there is a special objective dominance of the path-factor qualities. Therefore it is said: "Or, the path-factor qualities are especially dominant as objects." That is their mode: the mode that is reckoned as the objective dominance condition of qualities that arise by way of reflecting on the path-factors as important, that is the aspect of the path's dominance. But the former aspect of dominance was stated by way of conascent dominance. The aspect of being penetrated means it speaks by combining them, by being penetrated precisely in the sense of oppression and so on, as stated. By that, the word 'abhisamaya' shows the meaning of action. 'Of abhisamaya' means of knowledge. The mode of occurrence means the special mode of full understanding and so on. For it is accomplished through non-delusion at the moment of the path; afterwards, it becomes manifest through reflection and so on. Even the mode, because it is to be known by knowledge, is said to be a meaning; thus the third method is shown. Shown by oppression and so on, even by the division of object, there is a division of subject, just as "perception of forms, perception of sounds" (Saṃ. Ni. 3.57). 'Kucchitaṃ' means being censured, without essence. By "coming together" and so on, by way of concomitance and by way of difference. And he states the indicative nature of 'saṃ-' for the meaning of connection. In "uppannaṃ uditaṃ" and so on, since the meaning of arising is not found in the mere use of 'panna-' and 'ita-', but is found in the use of 'u-', he says that 'u-' indicates the meaning of arising, "thus also in 'uppannaṃ uditaṃ' here." "Used separately" means used without the words 'āgama' and 'ita'. "With a root" means having a root implied within. Therefore, they are also called "prefixes". "State of detachment from suffering" means separation from suffering. "For cessation" means for Nibbāna. "Having ceased" means having ceased by way of qualification with the word 'non-arising'. "Condition for cessation" is the object condition for the path of cessation. "By being a person to be realized and a phenomenon to be realized" means by being a person-phenomenon and a realization-phenomenon. "Result" means the noble fruit. "Its" refers to the path to the attainment of the cessation of suffering, which is the ultimate fruit, the attainment of the cessation of suffering as realization. "At the time of penetration, the designation 'Buddha' and so on, is direct" means he says, "it occurs at the time of penetration." "Therefore" means because it was revealed by him. "Its causal nature" means the causal nature of suffering as a basis, like birth and so on, not as an origin, like the truth of origin. "The state of being afflicted by arising and passing away" is the suffering of formations. "Just occurrence" means just occurrence. "Function is essence" shows the functional meaning of essence. "In occurrences and cessations" is the locative of determination. "Unchangingness" is the absence of change, permanence. "Mirage, illusion, and self" means of mirage, of illusion, and of self, "of noble knowledge" means of the knowledge of the noble ones. Thereby, the knowledge that proceeds in accordance with the path-knowledge of the noble ones is also included. Therefore, he says, "of one who grasps without error," and so on. "Of them" refers to the knowledge of penetration and the knowledge of review. There, for the knowledge of penetration, the state of being penetrable is its range; for the other, the state of being an object. The state of being penetrable, or the state of being an object, is the range of the knowledge of penetration; for the other, the state of being an object. ova. Because it is stated separately that the cause of obstruction is the producer of obstruction, craving is not taken as the obstructing factor, since it teaches the non-confusion of arising and the cause of arising. And having done so, this explanation of meaning is appropriate even in the Abhidhamma analysis. Although it is so, to counter the objection that "only suffering is the obstructing factor" is an illogical restriction, and there would be a consequence of it being the origin, it says "or like birth, etc." And regarding the restriction of the obstructing factor to the obstructing factor, it says "by determining the meaning of obstructing factor in both ways." For just as the obstructing factor is restricted to suffering, so suffering is restricted to being the obstructing factor. Since in the Suttanta analysis the origin is shown to be craving, showing the restriction in terms of craving, it says "without craving," etc. This is an explanation of the Suttanta analysis. By "without wholesome states," etc., it states the pre-eminence of craving as the cause of suffering. For it, by its diverse actions, becomes a cause, and especially becomes a co-operative cause of action. By restriction in both ways: the path alone is the escape, and the escape alone is the path, a restriction of two kinds. Verbal truth is truthful speech, and the volition that gives rise to it, so it says "truth of abstinence means abstinence from false speech." But some say "truth of abstinence is abstinence by undertaking," but for them too, not merely the undertaking is the truth of abstinence, but rather the non-deviation from the undertaking. That, however, being the truth of a promise, is merely abstinence from false speech. Therefore it says, "for the word 'truth' is not established in other abstinences." Even with the understanding of the origin of suffering, the cultivation of wisdom is only for the sake of attaining cessation and the path. Showing that the last two alone have the meaning of truth pre-eminently, and that their attainment is stated in the Sutta as the cause of undisputedness, it says "but of that," etc. There is no ground, meaning there is no reason for establishing one's own view. By the attainment of existence itself, the attainment and direct presence of birth, etc., arise for beings, so it says "attainment and direct presence of the first." It should be seen as the firstness, or by the order of the Blessed One's teaching itself. By 'comprehension' etc. means by full understanding, abandonment, realization, and development. And this is an ablative word with reference to other words. 'The function of knowledge of Dhamma' means the function of understanding the inherent nature of phenomena. 'Things to be fully understood etc. are limited to this' means