English
'With embryo' means with seed, not empty. 'In threads' means in threads, which are the inherent cause. Likewise in potsherds. Indeed, they speak of three kinds of causes: material cause, efficient cause, and inherent cause. There, the loom, shuttle, needles, etc., are the material cause. The weaver is the efficient cause. The threads are the inherent cause. 'In two atoms' means in two ultimate atoms, whether of earth element or of water, fire, air elements. 'Generating the notion and usage of "here"' means that by the connection of cause and effect, such as "here is cloth in threads, here is a pot in potsherds, here is a pot in reeds," the notions and usages of "here" arise for beings. That connection, like that of a cow's horns, of things that are not separate but exist together, is inherent inherence. But the connection of things that exist separately, like a stump and an army, is conjunction. The meaning is that the tri-atomic product is inherently connected, as if unified, in the three atoms. This "connected as if unified" is the explanation of the meaning of "inherently connected." 'Of great measure' means a great measure, a single product like the great earth, which they call "effect substance." He says, "by causes contained within itself," because they consider those causes to be contained within the effect substance that is produced by them. If there were inherence, the effect would be inherent in the cause, meaning the cause would be in the effect. Showing that this is not the case, he says, "Due to the absence of inherence, there is no cause in the effect, thus the effect is devoid of cause." 'In the distinction of food' means in the specific kinds of food, such as solid food. 'In the distinction of conditions' means in the objects to be consumed, the six sense bases, ignorance, volitional formations... In the specific conditions that are their causes, called 'khāra' (corrosive), or in the specific phenomena produced by them, called 'ojaṭṭhamaka-rūpa' (material qualities with nutritive essence as the eighth), 'vedanā' (feeling), 'paṭisandhi-viññāṇa' (rebirth consciousness), 'nāmarūpa' (mentality-materiality). These are the conditions for these specific phenomena, hence the distinctions of conditioned phenomena. The connection is also in terms of objects like form, etc. By way of the two vehicles, meaning by way of the two vehicles of calm (samatha) and insight (vipassanā). Although at the moment of the path, calm and insight are conjoined, just as there are designations like 'emptiness', so too the designations of calm and insight can be for the path due to their approach; thus it is said, "spoken by way of approach." Or, for whom the faculty of wisdom is prominent, their path is insight; for the other, it is calm. This is how the meaning should be understood here. 'Samādhi' (concentration) means the state of being concentrated. And from that very reason, because of the actions conducive to concentration. 'Having taken and inferred' means having grasped, as it were, having reasoned and pondered. Of the two, namely right view and right thought. The explanation is like that of the previous period, such as "depending on one aggregate, three aggregates," and "depending on one great element, three great elements." 'To penetrate' means to penetrate with knowledge. Its subtlety is due to its being difficult to grasp. Its minuteness is due to its being grasped by subtle wisdom. 'Thus' (iti) means "in this manner," "this is the meaning." With this intention, it is said, "the word 'iti' shows the sequence of knowing." 'In such ways' (evaṃ pakārehi) means that the meaning indicated by the word 'evaṃ' is expressed by the word 'pakāra'. Thus it is said, "the word 'evaṃ' shows the methods that are the causes of knowing." Or, 'iti' is for illustration. By it, the previously mentioned distinctions are illustrated by way of recollection. The word 'evaṃ' means 'this'. Therefore, 'in such ways' means 'in these ways', 'in such kinds'. The explanation of the outline is finished. 1. Explanation of the Truth of Suffering. Explanation of the description of birth. 190. By "in the description of birth, etc.," the meaning of the word "therein" is stated. 'The matrix of suffering' means the outline of the specific kinds of suffering, such as suffering of suffering. 'In the two terms' refers to these two terms: "suffering by implication" and "suffering without implication." 'Because it is suffering itself' means without implication. He speaks of suffering. He shows that the designation is meaningful by qualifying the name by its nature. By the word "suffering" which speaks of suffering by nature, the former. For it qualifies the latter, the suffering of formations, by being a determinant. For it is to be delimited, being common to what is to be removed and what is to be grasped. By that, that is, by the particular modes such as change and basis. The summarizing of the meaning to be taught is here "summary," and that is the common nature of its divisions, so he says, "summary is common." Having included, that is, having made it contained within, or having gathered. In both ways, that is, both in summary and in detail. The division of common parts is "division," "detail," so he says, "detail, however, is specific." Excluding other specifics, that is, not including other divisions. 191. In another place, that is, the locative case in the sense of possession, just as "in all places, a foot," so he says, "the word 'aparatthā' (in another place) is also formed in the sense of possession." Its formation, however, is to be understood by "it is seen in others too." And since the word can be formed in this way, therefore, what is stated in the Pāli in the sense of possession is shown in the commentary in the locative sense, thus clarifying, he says, "or of those, of those," and so on. Of another, that is, of another being. Showing that the birth-existence, the destination, is divided into humans and so on, and that the aggregates which are the basis of the common characteristics of Khattiyas and so on, which are specific to that, are "birth," he says, "by way of the five destinations," and so on. Like grass, that is, a variety of grass, meaning a type of grass. Thus, in the example. By that, he recalls the first manifestation of consciousness in the manner stated. From that, that is, from that point onwards. Because it causes nobility, that is, because it is the cause of nobility. For "karoti" (does) is "karaṇa" (doing/cause). Or noble virtue because it is similar to the noble. For even the fourfold pure virtue of ordinary good people is similar to noble virtue. Changes of aspect, that is, changes of aspect such as arising. Co-arising, that is, aggregates in the state of arising, accompanied by arising. By way of sense bases, that is, by way of complete and incomplete sense bases. By way of wombs, that is, by way of egg-born and so on. By each single word, that is, by And then, in the second method, in the terms like 'birth', by two terms each, by dividing all beings into those with complete and incomplete sense-bases and origins, birth was shown, not so here. But here, in these, by each single term, without division, all beings are encompassed. "In both places" means in the former and latter methods, the indication of state is appropriate. The rule of case-ending is for what is not expressed, not for what is expressed. "Manifest arising" means expressed arising. "Of two, of two" means: in the one-constituent existence, of two, by way of the form-base and the phenomena-base; in the four-constituent existence, of two, by way of the mind-base and the phenomena-base. "The rest" means in the five-constituent existence. "Of five" means of five, by way of the eye, ear, mind, form, and phenomena bases. For these arise at the moment of rebirth in the five-constituent form existence. The connection is: "arising at the moment of rebirth in the sense-sphere." "Of beings with defective and non-defective faculties" means of beings with incomplete and complete sense-bases. For the defect of sense-bases should be understood by way of the faculties. There, for one with defective faculties, a collection of seven, nine, ten, and again ten sense-bases should be understood; for the other, a collection of eleven sense-bases. "Of seven" means of seven, by way of the body, mind, form, smell, taste, touch, and phenomena bases. This is said with reference to those in the womb. "Of nine" means of nine, excluding the eye, ear, and sound bases. This is said with reference to the blind and deaf. "Of ten" means excluding the eye and sound bases. "Again of ten" means excluding the ear and sound bases. This pair is said with reference to the blind and the deaf. "Of eleven" means excluding the sound base. "Its suffering nature" means its suffering nature by implication. "By preventing its arising there" means by stating its non-existence, by denying its occurrence in lotuses, water lilies, and so forth. "The cause of the arising of suffering" means the place where suffering arises, which is the cause of the arising of suffering. Description of the exposition of death. 193. "Of the breaking up of the aggregates" means of the destruction of the aggregates. That is the breaking up of the aggregates. "The cutting off of the continuity" means the complete cutting off of the continuity. "By its nature" means by the nature of conventional death. o. Being of that one part means being a part of it. The name of that very thing is said to prevent confusion, because all of it is a cutting off of the life-faculty continuum produced by a single karma. Conventional death is indeed the death of the exhaustion of birth, and that death of the exhaustion of birth is of two kinds: death by violence and natural death. Among these, natural death is also of two kinds: death by exhaustion of life-span and death by exhaustion of merit.