English
"Not to be comprehended" means that the attainment is not to be comprehended as determining the jhānic factors, etc., because the threefold and fourfold jhānas, which are to be comprehended, do not arise there, and there is no distinction elsewhere. "And of the fruit" refers to the fruit of the fourth and fifth jhānas as well. "Of the knowledge of suffering, etc." refers to the knowledge of suffering and its origin. "Having those respective wholesome objects as objects" means that in the sense-sphere, etc., whatever wholesome states with which thoughts of renunciation, etc., arise, these have the object of that wholesome state as their object, and thus they are so. "Having those respective objects to be abandoned, etc., as objects" means having objects such as the basis of deception, etc. For abstention is precisely from what is to be transgressed. "Of factors," this. in "conceptions of renunciation, etc." this should also be applied here, as there is no whole without parts. Special condition means for one whose virtue is broken, or whose virtue is impure, right effort is impossible. Just as concentration is a special condition for effort, so too is virtue. And although this meaning is appropriate in terms of previously established virtue, it can also be obtained in a co-nascent way, thus he says "even of the associated." And that which is co-nascent is intended here, thus he says "and of the associated itself," etc. Carelessness is heedlessness, its opposite is non-heedlessness, which is mindfulness. That is the protection of the mind, thus he says "the mind's guardedness." And the aggregate of virtue, by the word "and," also the aggregate of concentration. Due to the predominance of patience, virtue is the means of non-aversion. Due to the direct opposition of sensual desire, the chief of hindrances, concentration is the means of non-greed. This should be understood. The Dispensation means the Dispensation of penetration, and they also call it "the holy life of the Dispensation." The description of the exposition of the Noble Truth of the Path is finished. The description of the Suttanta analysis is finished. 2. Description of the Abhidhamma Analysis 206-214. Why is it said, "that which is devoid of the nature of being fully understood, that which is to be entirely abandoned"? Is it not true that even for craving, just as for the eye, etc., its nature as an object of craving is said to be something to be fully understood? As it is said, "Craving for forms is what is dear and delightful in the world. It is there that this craving, when arising, arises; it is there that it, when settling, settles," etc. Indeed, being fully understood means being overcome by abandoning the defilements associated with it. And being entirely abandoned is not only for craving, but also for the remaining defilements. For is it not true that vision and development are the means of their complete and utter abandonment? This is true, nevertheless, just as "the noble truth of suffering is to be fully understood" (Saṃyutta Nikāya 5.1099) the nature of being fully understood is established in the five aggregates of clinging, excluding craving, it is not so for craving. For craving, however, "this craving which leads to renewed existence," etc. (ni. 1.91, 460; saṃ. ni. 5.1081; mahāva. 14; paṭi. ma. 1.34) To show that the state of being to be abandoned is exceedingly established, like the state of origination, it is said: “devoid of the state of being fully known, to be utterly abandoned.” That which has a part not included, is with a part, meaning, a single part. Therein, in the word ‘noble truth’. Origination means the meaning of origination. To show the reason for the inclusion of origination alone here, to show origination as partless, it is said: “But the cessation of suffering,” and so on. Therein, “cessation of suffering” means suffering and cessation. In the teaching of the noble truths, even in the teaching of the noble truths, like in the teaching of the truths. By nature, they are indeed partless by the nature of the dhamma to be taught. For the distinction there is merely the distinction in teaching, as in “and the remaining defilements,” and so on. Therefore, it is said: “for there is no other,” and so on. There is no new, means there is no new by nature. Of that, of origination. In all three rounds, in the great rounds of the eight-factored, five-factored, and all-inclusive classifications, and in the five sections contained within them. Of the new, of the new of craving, as in “and the remaining defilements,” and so on. For the statement of the origination of the remaining defilements and so on is the showing of the new here. Although there is no distinction in the second and third rounds, it is said thus because the new is shown higher and higher in the five sections. For that is the showing of the distinction of origination, while the other is the showing of the distinction of the path. And its lack of newness by nature has already been shown. If so, why is craving included in the second and other sections, or even in the first section? He says: “for also to show the new origination,” and so on. Solely, meaning independent of other defilements and so on. It is not stated in terms of teaching, meaning, it is not in terms of nature. Therefore, it should be understood that suffering and so on are shown there in the teaching of the noble truths by implication. But the Abhidhamma teaching is a direct statement, and so in the commentary, it is said: “to show origination as partless.” It is called a condition. By "reckoned as a condition" is meant that which is desired as a condition, that which is a condition, or a part of a condition. "Of these" means of wholesome states. "By way of abandoning conditions" shows the cessation of the fruit through the cessation of the cause, or the abandoning of wholesome states is said through the abandoning of the defilements connected with them. Just as, "Even the teachings, monks, are to be abandoned" (MN 1.240). Thus, the abandoning of wholesome states is said by way of analogy, not literally, as that is not possible, so it says, "For wholesome states are not to be abandoned." And just as with wholesome states, the same method applies to indeterminate states. "Cessation" means the unconditioned element. "The state of non-arising" means that the non-arising of craving, etc., which is the cause of cessation, of Nibbāna, is called abandoning. "By purity of bodily action, etc." is connected to showing the remote support of the noble path by the purity of preliminary bodily action, verbal action, and livelihood. "Five-factored... etc.... manifests" means it illuminates, but the intention is not that the noble path is five-factored. "Explanatory illustration" means an illustration of the explanatory nature; by this, it shows that "by word" is an ablative case in the sense of cause. Or, "by word" means by the existence of such a word. "Even a part of the path is the path itself" is the meaning. "Designated" by the compilers of the Dhamma by way of recitation. The entry of the teaching by way of jhānas is "one develops supramundane jhāna" (Dhs. 277), a teaching with jhāna as its head. Similarly, the entry of development. "Going to the Pāḷi" means the occurrence of the Pāḷi, the teaching of the text. "By way of existing states" means by way of the states such as vitakka, etc., obtainable in that mind-moment. The commentary on the Abhidhamma analysis is finished. 3. Commentary on the Questioner 215. "Of that" means of the Suttanta analysis. "And thus" means in the manner of "furthermore, this right view is in its preliminary stage of various moments, various objects," etc. "And having done so" means because the state of being the path truth is intended for the supramundane path itself. "By that" means by that reason, that the noble path itself is pointed out and designated. The commentary on the questioner is finished. The explanation of the Analysis of Truths is finished. 5. Analysis of Faculties 1. Explanation of the Abhidhamma Section 219. The eye-door state is the cause of the eye-door state. By those related to that door, means by the mind and mental factors that occur in that door. For these are called “related to that door” because they have that door as their place of occurrence. But do not those related to that object also make it a faculty? Therefore, it is said in the commentary, “sharp in the sharp, and dull in the dull.” It is true that they do, but here, those related to that object are also called “related to that door.” For the eye, as a support, is called a “basis” because its door-state is not abandoned. Or, it is said “by those related to that door” because its faculty-state is evident in those related to that door. Showing that the faculty-state is the state of being a supreme lord, to be followed by others, he says, “for that… …they follow.” Here, “that” is the eye. “They” are those related to that door. The word “āvī,” which denotes the completion of an action, is like in “victorious” and so on, he says, “knowing the completed task.” “There are, bhikkhus, these six faculties. Which six? The eye-faculty… …the mind-faculty.” Thus, in some places, six faculties are mentioned. Why are the faculties not mentioned together in the Suttanta, like the aggregates, etc., but are mentioned in the Abhidhamma? He says, “There, in the Suttanta,” etc. In “the state of being a means of escape,” etc., among the supramundane, those included in the path are escape, the others are the fruit of escape. The faculties of faith, etc., produced by being associated with turning away, are the means of escape. Among the others, some are states of occurrence, some are means of occurrence, this should be understood. The state of being for one whose taints are destroyed, is a dhamma-state for one whose taints are destroyed, like the equanimity of six limbs. Two meanings: