English
the meaning of a sign of a lord, and the meaning of being ruled by a lord. By the power of one’s own conditions, means by the power of one’s own kamma, etc. In the continuum associated with that, means in the continuum associated with the female faculty, and associated with the male faculty. In another way, means by a way other than female, etc. by means of. The meaning is: the state of being followed is the dominance of the faculties of femininity and masculinity. In this sense, it means in the sense of dominance. Of these, of the three, such as the faculty of I-shall-know-the-unknown. The pleasant and unpleasant aspect of the faculties of pleasure and pain, the taste of experiencing agreeable and disagreeable states, is to be understood as the nature of the object itself, not as a conceptual construction like some faculties of mental pleasure, etc. Thus, he says, "and here," etc. Although the life faculty was taught after the faculty of masculinity in the section on form (Dhs. 584), that is the material life faculty, and there, after mentioning the mind faculty, the faculties of femininity and masculinity were not mentioned. Here, however, the order of the faculties mentioned in the commentary is said to correspond in every way to the teaching of the Yamaka. Thus, he says, "it corresponds to the teaching of the Yamaka of faculties." Of the former and latter, internal and external: of the former internal ones like the eye, and of the latter external ones like the faculty of femininity. The meaning is that it is mentioned in between them to illustrate its helpfulness to both. By this, he shows that it is permissible to state the order of the life faculty even in accordance with other teachings. Although it is stated thus here, later in the determination of functions, he will show the determination of functions for the life faculty after the mind faculty, and then for the faculties of femininity and masculinity, according to the rule given in the Pāli here. All that is suffering in the sense of conditioned suffering, or appropriately, in the sense of suffering as pain, etc. For one who maintains a two-fold existence: for one who maintains an existence that is two-fold, in terms of material and immaterial. For here, the life faculty is taken as two-fold, in terms of material and immaterial. By "continuance," it indicates that the feelings are to be continued by the life faculty, which has the function of continuing co-arisen phenomena. By "associated with the path of development," it excludes the resultant faculty of final knowledge. The mention of "development" here could be omitted. Since "to be developed" is stated, the state of development is evident. Immediately after seeing, by one of the same class and plane. to refer to its immediacy, not to its contiguous condition. Of that, means of its being an faculty-condition. Because it is not common to others, means because it is not common to other non-faculties. Thus, having established a specific function by its power, it also shows it from the context, saying "and because it occurs in the discourse on faculties." Of others, means of other co-arisen phenomena that are also of the nature of faculties. Those by which they cause the meaning of 'lordship' do not have the power to control them, just as the mind-faculty, due to the absence of a leading-factor nature, itself, on the contrary, comes under the control of the mind-faculty. Therefore, it says "for even those associated with it," and so on. If so, how do they have the meaning of 'lordship'? This meaning has been stated as "merely causing the associated phenomena to conform to their own nature in the characteristic of pleasure, etc." By "being mental," it shows the predominance of the mind among associated phenomena. For from that, they are called "mental." In all cases, means control, and the maintenance of co-arisen phenomena, thus, up to the condition for attaining the deathless, and of the associated phenomena, in the description of that function. The phrase "when there is no production and no support" should be brought in and connected. For the meaning of the word does not deviate from reality, so it is said "even in the absence of a generating and supporting factor." Of those conditions, means of conditions like the signs of male and female, and karma, etc. Being a sign in their occurrence, means being a cause in the production of forms like the female sign, etc. This should be understood as the very existence of the female faculty, etc., in that. For that in the presence of which something occurs, and in the absence of which it does not occur, is its cause. By "being a sign is conformity," it shows the meaning of 'karma' for the word 'conformity'. As if having attained the state of pleasure and pain, means as if having themselves attained the nature of pleasure and pain, the meaning is as if ending in pleasure and ending in pain. The bringing about of an indifferent state for what is non-existent, etc., should be understood in terms of ignorance, equanimity, etc. Of the same kind, means with unwholesome pleasure and pain, with unwholesome equanimity; with indeterminate ones, with indeterminate equanimity; wholesome with equanimity born of wholesome happiness. Even there, this meaning should be combined, divided by the distinction of planes. All that should be explained by the gross and subtle distinctions stated in the analysis of aggregates. By the word "etc." is meant the word "etc." stated in "sensual lust, ill-will, etc." The non-engagement in other functions of the faculty of knowing the unknown is stated with reference to the uprooting of the fetters and their underlying conditions. Its function of appeasing and abandoning the upper-part fetters is indeed obtained. Or, the function of appeasing and abandoning should not be attributed to the faculty of knowing the unknown because it is not pervasive. Therefore, it is also not mentioned in the commentary for the other faculties. For, immediately after the path, the fruit arises by way of the appeasement of defilements, as stated in "with that faith unappeased," etc., not otherwise. Otherwise, the Noble Ones would always have the torment of unappeased defilements. But for the other, the function of appeasement should be understood by way of common usage, like the designation of beings in those without craving and attachment. Here it is asked: "Why are only these faculties stated, and only these particular ones?" "Because of the possibility of the meaning of dominance." Dominance is said to be sovereignty. This dominance is indeed obtained by other natural phenomena as well, in being powerful in their own functions. For, conditioned phenomena have their existence dependent on conditions. Therefore, they are followed by these, and these follow them. This is true, yet there is a distinction among them. This distinction is already shown in the commentary by "the dominance of the eye, etc., is established in the arising of eye-consciousness, etc." Moreover, the designation of a being in the five aggregates, its specific basis is the six internal sense bases. So, these are first stated, taking the meaning of dominance, as "the eye faculty... etc. ...the mind faculty." But the phenomenon by which these arise, this phenomenon is the cause of their stability, namely, life. These phenomena, bound to the faculties, in terms of these, To show that they are spoken of as ‘woman, man’, the two faculties of sex. And this heap of phenomena, called a being, continuing in an unbroken sequence, becomes defiled by these feelings – to show this, the five feeling faculties. Then, to show the requisites for purification for those desiring purity, the five faculties beginning with faith. Then, to show that these requisites for purification are purified by these, attain purity, and become accomplished in their task, at the end, the three faculties beginning with ‘I shall know the unknown’ are stated. Everywhere, the phrase ‘‘for the purpose of dominance, taking hold’’ should be applied. By this much, the intended meaning is achieved, hence the non-inclusion of others. Or, these same faculties are stated to show the basis, etc., of continuity and discontinuity. For the six internal sense bases are especially the fundamental basis of continuity. As it is said: ‘‘The world arises in six,’’ etc. Its arising is by the faculties of woman and man. For the birth of a being's body mostly occurs due to the sign of lust for opposite objects. And this is said: ‘‘Indeed, great king, the descent of a foetus occurs by the conjunction of three things: here, the mother and father are conjoined, the mother is in season, and the being to be reborn is present.’’ Its sustenance is by the life faculty, because it is maintained by it. Therefore it is said: ‘‘Life, duration, carrying on, passing on,’’ etc. Enjoyment is by feelings. For all enjoyment of desirable objects, etc., is by way of feelings. As it is said: ‘‘He feels, he feels, monks, therefore it is called feeling.’’ Thus, to show the basis, arising, sustenance, and enjoyment of continuity, the fourteen faculties from the eye faculty up to the equanimity faculty are taught. Just as these are for continuity, so the others are for discontinuity. For the five faculties beginning with faith, which arise dependent on the turning away (from samsara), are the basis for discontinuity. Its arising is by the ‘I shall know the unknown’ faculty, because it arises first. Its sustenance is by the ‘knowing’ faculty. Its enjoyment is by the ‘one who has known’ faculty. from the enjoyment of the highest fruit. Thus, these very faculties are taught. To this extent, the desired goal is achieved, and others are not taken. By this, their sequence of teaching is also explained and understood. 220. In "kusalākusalavīriyādīni" (wholesome and unwholesome energy, etc.), the term "ādi" (etc.