English
is taken as the non-occurrence of craving, he says, “like its non-occurrence,” as in “the destruction of lust” (Saṃ. Ni. 4.315, 330). “Become non-occurrence” means attained to the non-occurrence of craving, it means attained. The statement is made to show that even for craving that has ceased by reaching Nibbāna, it is said to have ceased in what is dear and pleasant. And here, since the Path and Nibbāna are the means for the complete eradication of craving, the two similes, “or the former simile,” etc., are applied to both in order. But what pertains to both is obtainable in both places. The explanation of the description of the Truth of Cessation is finished. 4. Explanation of the Description of the Truth of the Path 205. Of the path imagined by sectarians, such as the knowledge of the inner nature of an ordinary person. “Leads to the noble” means leads to the noble fruits of recluseship. “Having the nature of abstaining from its opposite” means having the nature of abstaining from wrong speech, which is the opposite of right speech. Divisive wrong speech is slanderous speech, or all wrong speech is divisive by way of deceit, etc., he says, “by abandoning divisive wrong speech.” Deceit, etc. because of the harshness of those who do not grasp, opposed to false speech and so on, right speech, being gentle and having the nature of grasping, operates by grasping the people who accept the well-spoken words that are its cause, and the conjoined phenomena. Therefore, it has the characteristic of grasping. Thus it is said: “It has the function of grasping people and conjoined phenomena.” Such an application is the making of robes and so on. The dyeing of robes and so on is to be done. It has the function of raising up the blameless, meaning, of raising up what is blameless and to be done, or of raising up in a blameless manner. “And raising up conjoined phenomena” here, raising up is the operation of conjoined phenomena in a way conducive to its own function, which is opposed to wrong livelihood, or it is the lifting up of these, like lifting a burden by a bodily action. It is the purification, the cleansing, of conjoined phenomena, or of livelihood itself. “One with right view” means one whose view is conjoined with abandoning. This should be understood as the right view of the first path. There is also the reading: “One with right view, ignorance, and so on.” In this case, the right view of the four paths is included. However, for the right view of the higher paths, instead of view, the conceit that is to be abandoned by that path should be taken. For it, in the manner of “I am” operating, is in the place of view. “Reveals” means it penetrates by the realization of its function. “By that very factor” means by that very path-factor called right view. By that which has so operated, which is the instrument, or by that cause. For the word “factor” also means cause. “Therein” means in the path, or in the path-consciousness. “Of this very one” means of that which is included in the noble path. Although volition is also obtained from abstaining from what is to be abstained from, yet at that time, abstinence itself is primary, so it is said: “or abstinences at the time of abstaining.” “Well-spoken words and so on” means not frivolous talk and so on. By the word “and so on,” not slanderous speech and so on are included. “Speaking and so on” here, however, refers to good bodily conduct and so on. “Because it is not a path-factor” means because it is not of the nature of the path. To show that very non-path-nature of volition, it is said: “of one knowledge” and so on. That. There, the triple function of right speech and so on is the eradication of the three evil qualities of wrong speech and so on. And path-volition is not of that nature, so its attainment of the state of right speech and so on at the moment of the path is not possible. "Its attainment" means the attainment of the triple function. But just as in its prior stage there is the state of well-spoken speech and so on, so too it might be at the moment of the path. If this were so, just as there one right resolve has a triple function, and each of right view and so on has a quadruple function, so too one path-volition would accomplish the triple function of right speech and so on. And if that were the case, the three factors of right speech and so on would not exist in the path, and the Noble Path would be six-factored. This is what is said by "by one volition" and so on. But since this is not the case, and because of the statement that volition is not the path due to its path-conditionality, right speech and so on are only abstinences at the moment of the path. Expansion is happiness. Tranquil happiness is equanimity. For it is said, "Equanimity, being tranquil, is indeed spoken of as happiness." "Of thought and so on" means those very implanting and so on, spoken of in a clear synonym. Thought, being a verbal formation, is helpful for the breaking of speech. By "blameworthy... and so on... is indeed helpful," it shows that thought is a special condition for abstinence, just as it is for volitions that give rise to the breaking of speech. "Speech that regulates the breaking of speech" refers to abstinence from verbal misconduct. For that, being right speech, restrains from wrong speech. There, just as one who does not abstain from wrong speech such as lying does not abstain from wrong action either. As it is said: "One quality... and so on... not done." Similarly, one who stands by right speech such as not lying also fulfills right action, thus it is said: "breaking of speech... and so on... helpful." Just as "destination" is called arising due to the cessation of the occurrence of phenomena, so too due to the state of occurrence, the functions and characteristics are also said to be "in the state of function and so on." "Delighting" means delighting by way of craving and so on. Making to emerge speech The grasping, the asking of the meaning, both these depend on listening, thus it is said: “they come to be included in the knowledge of listening.” To grasp by discerning with knowledge is comprehension. Of that, meaning of the usage. That is, the unskillful attention to a beautiful sign, which is the cause for the arising of sensual thoughts. Of that, meaning of the sensual thought. Gone is going, arising; the way to that is the path gone. The unity of what is to be abandoned, meaning the commonality of what is to be abandoned. By way of the path, all four types as one, meaning, taking all four types by way of the path as one, as commonality, in the sense of the path of stream-entry and so on, it is said with the singular “of it.” The similarity of all paths to each other, and their dissimilarity, and their partial similarity, by way of the jhāna factors, all similar, all dissimilar, partially similar, that is the distinction, so it should be connected. Making the determination of insight the main point, he speaks, this is the connection. But here, in this Sammohavinodanī. Having contemplated… and so on… to turn back, speaking the view of the first Elder, he speaks having prioritized his intention, this is the meaning. Otherwise, other views are also shown here. The determination of the base-jhāna, meaning, making the determination of the base-jhāna the main point, he speaks, this is the connection. “Insight… and so on… should be seen,” why is this said? For there is no rejection of it here. Thus it is said, “some say that insight leading to emergence determines.” No, it is not so. Here too, even in this determination of the base-jhāna, the determination of insight is not rejected, this is the meaning here. Therefore he says, “due to commonality.” “But here,” by this also, the view of the first Elder is included, it should be understood. If so, why is the determination of insight taken separately? To show the non-absence of the three views. And other teachers’ views, meaning the views regarding the intention of the person contemplating jhāna. “In the formless realms, the three or four jhānas… and so on… not mundane,” this, which appears in the Elder’s view, is included in the Aṭṭhasālinī, having been established as a tradition in the ancient commentaries. He says, "It is said, 'The meaning is, it is said in the Aṭṭhasālinī.'" By "Yesu," he refers to those except the last jhānas. For in them, there is doubt about the arising of the formless, not in the others. When "fourfold and fivefold jhānas" is said, it refers to both mundane and supramundane without distinction. To distinguish it from the mundane here, by a word common to what is to be abandoned and what is to be grasped, he says, "And that is supramundane," and to show the nature of what is distinguished, he says, "not mundane," and thus he says, "and the origin... etc.... he says." Otherwise, the qualification "supramundane" would be meaningless due to the absence of deviation. "Three paths" refers to the second path and so on. "Pertaining to those jhānas" refers to the fruit of stream-entry, etc., pertaining to the threefold and fourfold jhānas. "And pertaining to other jhānas" means that paths pertaining to other jhānas, even those pertaining to the fourfold jhānas, arise from the threefold and fourfold jhānas. By the word "pi," it means that those pertaining to those jhānas are also threefold and fourfold jhānas. If so, in the four-constituent existence, just as in the five-constituent existence, what determines the jhānic factors, etc., for the path, if it is threefold and fourfold jhānic? He says, "The preliminary conditioning attainment determines the jhānic factors, etc." "Preliminary conditioning attainment" refers to the attainment of the formless, which acts as a basis, and which, by the absence of attachment to the states one has transcended, performs the preliminary conditioning for insight, or it is the attainment of the fruit. Therefore, he says, "basis."