English
Thus, their being of that one part should be understood. And the death by violence here is untimely death. Natural death is timely death. Beings are separated from the bodies they have obtained by death, therefore it is said, "it separates from the acquired aggregates of existence." The meaning of cause is the root meaning. For the root is called "beginning," as in "And what is the beginning of wholesome states? Pure virtue and upright view," and so on. Therefore, it is said, "the meaning is the root of cutting off the bonds and ties." Because such a causal action is pregnant with a resultant action, it is said, "included." For the bringing about of misfortune by those who bring it about is accomplished simultaneously with the offense to be brought about. Description of the Explanation of Sorrow 194. It abandons happiness, it proceeds by this, therefore it is a cause of happiness, beneficial. The specific meaning of terms like "loss of possessions," etc., means loss of possessions, loss of virtue, thus a specific meaning based on the terms possessions and virtue. The specific compound means a specific compound in the sense of apposition, such as "sickness is indeed misfortune, view is indeed misfortune." Food, drink, clothing, vehicles, etc., are intended as possessions because they are to be enjoyed, and that too in the sense of a collection of phenomena. Their destruction means that the misfortunes of relatives and possessions are stated, and these are mere designations because they are to be understood as states of alteration. What is fully accomplished is the five aggregates. Because it is not of that nature, a designation is unaccomplished and not produced, therefore it is said, "referring to its unaccomplished nature, it is said to be unproduced." For a designation is not produced by anyone. To show that the term "unproduced" is used elsewhere for what is unaccomplished, it is said, "its unaccomplished nature itself," and so on. Here, though the unproduced is called "unproduced," "produced" is not said of what is not fully produced, nor of every conditioned phenomenon. To show this, it says "and in the analysis of aggregates," and so on. The connection is that "producedness is stated." "Unproducedness" is because, even if it is a conditioned phenomenon, it is not produced by anyone. "Thinking contracted" refers to the occurrence of dissatisfaction with the object, due to being the opposite of joy and happiness, and due to being associated with aversion. "Introspection" (antonijjhāna) is thinking within, or thinking (jhāna) by burning up one's own support. Even if there is lamentation, remorse (kukkucca) is a mental defilement concerning one's own good and bad deeds, while introspection (antonijjhāna) as described is sorrow. The distinction between the two should be understood. "At the moment of mind-door javana" refers to manifest introspection; the other can occur even in the five-door javanas. Therefore, it says "body-consciousness, etc." "Of dejection" (domanassa) means dejection in the form of not lamenting, or dejection in the form of lamenting, which occurs in various thought-processes. For that too is suffering. "Otherwise" means if it is taken only in the mind-door javana. "There" means in mind-door processes based on the body. Description of the Explanation of Lamentation 195. "Making a sound of lamentation" means lamenting, wailing. "The state of agitation of the individual" is the unstable state of the being in whom it arises. Or it presents agitation, which has entered within, to that person, by making it manifest, thus "presentation of agitation." "Striking with fists, etc." means striking with fists, etc. "By which dejection." "From the suffering mentioned before" means from the suffering mentioned by "strikes his own body with fists," and so on. "That cause" means the cause of lamentation. Description of the Explanation of Pain and Dejection 196-7. For one overcome by bodily pain, in the desire for remedy, the bodily pain should be understood as its support during times of such pain-causing actions, etc. "By this suffering" means by the suffering of helplessness, cutting off hands and feet, etc. Description of the Explanation of Distress 198. The place of suffering, the root of suffering. are states of suffering, etc. The connection is that it is a cause of mental pain and despair. Explanation of the Section on Association with the Unpleasant 199. The word "aññasāpekkhā" (dependent on another) is an invalid compound, so he explains it as: "The 'a' (negative particle) is not a negation of that with which it is compounded." The two latter words: "samodhānaṃ" (coming together) and "missībhāvo" (mixing) are these two words. By virtue of their meaning: it is used in the sense of coming together and mixing among the formations. The connection is that when these formations arise, there is a connection with the individual. Merely grasping that: merely grasping the object that has come into range. Explanation of the Section on Craving 201. That time: the time after the cessation of the death-consciousness. "Yampī" (whatever): the word "yaṃ" is in the instrumental case, meaning "by whatever." "Yaṃ icchaṃ" (whatever craving): when the word "yaṃ" refers to craving, then in "na labhati" (does not obtain), since there is no primary meaning of non-obtainment, craving is specified, so he says: "craving specified by non-obtainment is meant." When the word "yaṃ," which refers to the action, refers to "na labhati" (does not obtain), then craving is secondary, and non-obtainment is primary, so he says: "then non-obtainment specified by craving is meant." Those devoid of shame and moral dread are called "chinnikā" (shameless) and "dhuttikā" (rogues), so he says: "by the group of the shameless and dissolute, meaning by the shameless and roguish group." Kappaṭikā: those wearing sewn rags. Craving for the unobtainable: craving for an unobtainable object. Explanation of the Section on the Aggregates of Clinging 202. The existence of such an object: he says this referring to the general and complete apprehension. By suffering that is very manifest, meaning by suffering that is very clear. The explanation of the Noble Truth of Suffering is concluded. 2. Explanation of the Noble Truth of the Origin 203. Like mind: like the word "mano." By the suffix "ika": by the suffix "ika" in "ponobhavikā" (leading to renewed existence). Because it conveys the meaning of going: the characteristic of acting is the meaning of "sīla" here, and that is expressed by the suffix "ika," so the non-appearance of the word for the agent of action is not a fault. Indeed, for the stated meanings, there is little application. When other conditions meet, it gives rebirth; in their absence, it does not give. Thus it is said, "Even if it does not give, it still gives rebirth," because its nature is not transgressed. Therefore it is said, "Because of its similar nature, and because of its power." There, nature is craving. Power is the ability to produce results when conditions converge. "In others" means in the remaining defilements and so on. Craving, being a helper to kamma that gives rise to results, is intended as "resultant of substratum," thus it is said, "in the substratum as it arises," and so on. "As it arises" means in the manner it arises through its own conditions. Delighting is causing to swell up, causing to tremble. Coloring is like dyeing a cloth, changing the mind with a dye-like substance, or causing delight. "By connection with passion" means by connection with the word 'passion', "of that which has arisen" is said in the masculine gender. "Passion for material and immaterial existence will be explained separately" - here the verb 'will explain' should be understood in the sense of the object. By "eye with a basis," the entire eye-decad is meant; by the second, the eye with its components. "Hole" means the perforated part of the ear. "Ear-bound" means the earlobe. In color and form, it is like a red blanket; in function, they consider it soft, smooth, and sweet-tasting. "Taken generally" means taken without distinguishing by object. "Distinguished by object" means distinguished by objects such as the eye. Here, "arises" does not imply a difference in usage between general and specific, like between a whole and its parts, as in "a tree is a Simsapa." For not every tree is a Simsapa. Therefore, due to the existence of a difference in action, just as in "the wealthy eat while lying down," etc., here in "while arising," the action is stated as a characteristic, and elsewhere as that which is characterized. "If it arises" - because it is not desired, it states the existence of the action of arising with doubt. Therefore, "when there is arising" - this is its meaning - here, "arising" is stated as a cause, and the other as its result, thus it is said, "for he employed it by that." it is like that.” Or, by “arising,” the nature of craving to arise there, its characteristic of arising, or its capacity to arise is stated. Its nature to arise there is because it does not occur in any other sphere than the personality view. Its capacity is by the confluence of conditions; otherwise, it lacks capacity, since it does not always arise. By “settling,” it settles; here too, the meaning should be understood in this way. The explanation of the description of the Truth of Origin is finished. 3. Explanation of the Description of the Truth of Cessation 204. Making it like the fading away of turmeric dye, the fading away of craving, he says, “by way of going to destruction.” “Cut off,” meaning ceased, is said “by way of going to non-occurrence.” “Abandoning” is casting off, or giving up, he says, “by way of abandoning through non-attachment, and by way of giving up.” “Like its non-occurrence” is like the non-occurrence of that withered gourd vine. Even Nibbāna, which is the cause of non-occurrence,