English
not obstructing, and not delaying. By its opposite, it overruns. When one explains the meaning of a single term in one way, and then again explains the meaning of that same term in another way, or indicates it by other expressions, for example, after saying, "Ignorance does not allow one to penetrate the true characteristic and essence of the truth of suffering," and then again saying, "This ignorance is unknowing regarding suffering and so on," it is also said, "It is a part of the truth of suffering," and so on. Or, stating the meaning that was mentioned as a cause, again as an effect, is indicating the same meaning by repeating it, for example, after saying, "Consciousness is a condition for name-and-form," and then again saying, "Name-and-form is a condition for the six sense bases." Or, showing the division into two or three kinds of the same meaning that was stated, for example, "All this wheel of existence is both kamma and result. It is threefold by way of defilements, kamma, and result," is indicating the same meaning by repeating it. Thus, the meaning here should be understood. "Living being" is the designation "being." Indeed, the designation "being" arises by clinging to phenomena existing as a collection, flowing in a continuum. To grasp it truly, without going to the extremes of "other" or "not other" or "absolute non-existence," and to understand it in the Dhamma, is difficult and hard to achieve for the unskilled. The state of being a condition, the mode of conditioning, for a conditioned phenomenon like formations, etc., by a conditioning phenomenon like ignorance, etc., through a condition such as a cause, etc., is the meaning of dependent origination. "By the method stated" means by the method stated, such as "without criticizing the teacher," and so on. Indeed, all explanations of meaning here should be done by this method, p. Moreover, showing its greater importance in the description of dependent origination, he says thus. By "Pāli Dhamma" is meant the Buddha's word in the Tipiṭaka. By "Dependent Origination" is meant the Pāli text of Dependent Origination. By "having made it a benefit" means having made it beneficial. Having made it so that it brings benefit. Or by "having made it a core" means having made oneself interested. A special kind of knowledge, such as that born of hearing and reflection. A special kind of destruction of defilements, such as by temporary suppression. Because it conceals the danger in existences and so on, because it is a strong supporting condition, and because it is a special cause of kamma, ignorance is the root cause of the cycle. Ignorance is stated first to show that the cycle of defilements, which is also a cause of the cycle of kamma (the cause of the cycle of results), has ignorance as its root. Craving, too, arises only in objects where the danger is concealed by ignorance, perceiving enjoyment, not otherwise. And the commonality of showing the beginning, etc., means that by showing the root, middle, and end of a creeper, the commonality of showing that (root, middle, end) in dependent origination should be applied. Even though everything is seen by the all-seeing eye, at the time of teaching, a partial showing is intended, in the sense that it is to be understood by the eye of teaching-knowledge. When craving is accompanied by wrong view or conceit, one says "I am"; when it is otherwise, one says "mine." By "delighting in," the arising of craving accompanied by joy is shown. By "saying," (is shown the arising of craving) which is stronger, accompanied by wrong view or conceit. But by "clinging and remaining," the arising of craving, which is even stronger, accompanied by wrong view, or pure craving, is shown. For "clinging" is to swallow and establish oneself. "Dependent on that" means dependent on craving. But how are all four kinds of clinging expressed by the word "delighting"? He says, "by delighting," etc. There, by "delighting" and "its inseparability," it should be understood that clinging to craving is naturally expressed by the state of delight, and clinging to views is expressed by the inseparability of that delight (craving). By "the state of delighting in views," he also states the state of delighting in views. Rebirth-linking arising Contact, etc., are the feelings, mental volitions, and consciousnesses that arise at the time of rebirth and during existence. And "in the cycle of results" should be understood as a qualification of existence. "Supporters of the cycle" are the supports of the three cycles. "The others" are those not born of kamma. "In that" refers to the aforementioned four kinds of nutriment. "Are fit to be spoken of" means they are fit to be called "originating from craving" because they are dependent on craving as their cause. Just as the Noble Path is called "the method" because it is the middle way, avoiding the two extremes, so too is dependent origination, as it says: "The method is the path, or it is dependent origination itself." It conduces to one's own penetration, because it is to be penetrated by the penetration of non-delusion. And "conduces" is said by way of attributing the agent to the sign, just as "the truths that make one noble are the Noble Truths." Nature, etc., have already been shown below in the section on the truths, in the discussion of the perversion of causes. They grasp what is not a cause as a "cause," like the Sāṅkhyas and others. They do not understand any cause, like other foolish ordinary people. "Of the others" refers to the three, from the middle up to the end, of the teachings, etc. "Even if there is no possibility of that purpose" means even if there is no possibility of showing their occurrence by their respective causes. "Because of the existence of another purpose" means because of the existence of another objective. For indeed, in the commentary (Vibh.A. 225), three purposes are stated in order for the three: "to show the cause of suffering such as old age and death, which one has realized oneself. To extend the sequence of cause and effect back to the past, following the determination of the origin of nutriment, and then to show it from the past onwards. To show the future from the origin of the causes of the future." "Penetration of the respective results" is the understanding of the respective results such as old age and death, which are the results of birth, etc. "Contemplating" in the first instance is the contemplation of the sign of insight, in the second, the sign of the teaching. Craving, which is the basis for clinging to sense pleasures, is for existence, which is called mental volition as nutriment, and for what is associated with it, and for its signs. regarding the special condition for other foods, it is said: “Craving for food and so on, are the present time.” By the word ‘and so on’, up to consciousness should be taken. Here, in “Craving for food and so on,” having taken the foods included in the present karma-round, and having made a half-explanation, it is said to take those included in the future result-round and explain: “Foods are to be produced by craving, the future time.” “To be produced” means to be brought into existence in the future. “It is fitting” means showing the resultant foods as present and directly perceptible, and then showing “craving as its cause, and its cause” and so on, through a sequence of results and a sequence of causes, is gathered by fittingness, in accordance with the disposition of those who thus understand, and in conformity with the nature of phenomena. If craving and so on are the past time, and by the grasping of craving, formations and ignorance are already grasped, then why are they grasped again? It is said: “Formations and ignorance are said to be a time even more past than that, to show the beginninglessness of transmigration.” Or, ‘past’ should be seen as encompassing even ‘more past’ by commonality of pastness. “Nourishing the production of renewed existence” means conditions for renewed rebirth. “By this saying” means due to the existence of such a spoken statement. Consciousness-food is indeed a cause for the production of renewed existence; but how are the others? It is said: “Because they are associated with it… …even material food.” The connection is: “These four foods are the nourishments for the production of renewed existence in the future.” The support for faith and so on, is at the time of giving and so on; for lust and so on, at the time of eating for the greedy. Thereby, the accumulation of wholesome and unwholesome karma-consciousness is shown in order. “Therefore” means because the four foods are taken as nourishments for the production of renewed existence in the future, therefore. “The same former meaning” is the meaning stated by “Craving for food and so on are the present time,” and so forth. “In the past” means in the past time. “Beyond that” means beyond that past time, in the present and future times, by “From formations, consciousness,” and so forth. “Directly perceptible” means being directly perceptible because they are included in the present existence. aṃ. "Present cause" means the currently existing craving, etc., which is the cause of nutriment, etc. The Sutta states: "With the arising of taints, there is the arising of ignorance" (MN 1.103). "Of the cause of the round" means of the cause of the round of results, or of the cause of the entire round. For unwholesome kamma is indeed a condition for the round of kamma and the round of defilements. "Ignorance is also a cause of craving for existence" – by this, it is said that ignorance is also a condition for the round of defilements. "And thus, bhikkhus, it is said" – by this, through the teaching that even the leading factors of the round, ignorance and craving, have conditions, it is shown that the prior limit of all conditioned phenomena, in their continuous succession of cause and effect, is not discernible.