English
which is the aggregate of mundane and supramundane foundations of mindfulness. The explanation of the Discussion on Foundations of Mindfulness is finished. 9. Explanation of the Discussion on "Is it so?" 304. "Because it is established unwisely" means, it should be understood as established by that which is not to be spoken of, but to be ignored. The explanation of the Discussion on "Is it so?" is finished. The explanation of the Great Chapter is finished. 2. Second Chapter 1. Explanation of the Discussion on Reproaching Others 307. The observation of semen emission in those with conceit should be considered. For they have indeed suppressed lust with concentration and insight, and it is said that there is no semen emission in those external ones who are free from lust for sensual pleasures. However, those who were formerly conceited might be intended. 308. "In the sense of 'by word'" means in the sense of certainty. However, since the reason is asked "for what reason?", it is appropriate to take it in the sense of reason, as in the discussion on the holy life. The explanation of the Discussion on Reproaching Others is finished. 5. Explanation of the Discussion on Distinction of Speech 326. In the discussion on distinction of speech, "entered the supramundane first jhāna" refers to the first path. The meaning is that since he discerns "suffering," he speaks only the word "suffering," not "origin" and so on. 328. "By which he hears that sound" is applicable when it is desired or imposed that he hears that sound at the very moment of speech production. 332. The intention should be stated in bringing up the Abhibhū Sutta for one who desires a distinction of speech at the moment of the supramundane path. The explanation of the Discussion on Distinction of Speech is finished. 7. Explanation of the Discussion on Mental Stability 335. In the discussion on mental stability, eighty-four... thinking The user wants a Pāli to English translation. I need to maintain the original segment structure and rhythm, like folk chants. This means short, multi-line sentences if the original is structured that way. I must output *only* the English translation, no other text. Let's break down the text segment by segment. **Segment 1:** "ti…pe… ādivacanavasenāti āruppeyeva evaṃ yāvatāyukaṭṭhānaṃ vuttaṃ, na aññatthāti katvā paṭikkhipatīti adhippāyo. Etena pana ‘‘na tveva tepi tiṭṭhanti, dvīhi cittasamohitā’’ti (mahāni. 10 thokaṃ visadisaṃ) dutiyāpi aḍḍhakathā passitabbā. Purimāya ca vassasatādiṭṭhānānuññāya avirodho vibhāvetabbo. Muhuttaṃ muhuttanti pañho sakavādinā pucchito viya vutto, paravādinā pana pucchitoti daṭṭhabbo." * "ti…pe… ādivacanavasenāti āruppeyeva evaṃ yāvatāyukaṭṭhānaṃ vuttaṃ, na aññatthāti katvā paṭikkhipatīti adhippāyo." * "ti...pe..." is an abbreviation, usually indicating a repetition or ellipsis. It's often translated as "thus..." or "etc." * "ādivacanavasenāti" - by way of the initial statement. * "āruppeyeva" - only in the formless attainments. * "evaṃ yāvatāyukaṭṭhānaṃ vuttaṃ" - thus the state of lasting for a lifetime is spoken of. * "na aññatthāti katvā paṭikkhipatīti adhippāyo." - the meaning is that it is rejected by stating "not elsewhere." * *Combined:* "Thus... by way of the initial statement, it is said that the state of lasting for a lifetime is only in the formless attainments, and the meaning is that it is rejected by stating 'not elsewhere'." This is a bit long for a "folk chant" rhythm. Let's try to break it down. * "Thus... By the initial statement, It is said that the state of lasting for a lifetime Is only in the formless attainments. It is rejected by stating 'not elsewhere' – Such is the meaning." * "Etena pana ‘‘na tveva tepi tiṭṭhanti, dvīhi cittasamohitā’’ti (mahāni. 10 thokaṃ visadisaṃ) dutiyāpi aḍḍhakathā passitabbā." * "Etena pana" - By this, however. * "‘‘na tveva tepi tiṭṭhanti, dvīhi cittasamohitā’’ti" - "they do not indeed remain, absorbed in two minds" (from Mahāni. 10, slightly different). * "dutiyāpi aḍḍhakathā passitabbā." - the second half-commentary should also be seen. * *Combined:* "By this, however, The second half-commentary 'They do not indeed remain, Absorbed in two minds' (Mahāni. 10, slightly different) Should also be seen." * "Purimāya ca vassasatādiṭṭhānānuññāya avirodho vibhāvetabbo." * "Purimāya ca" - And with the former. * "vassasatādiṭṭhānānuññāya" - with the permission for the state of a hundred years, etc. * "avirodho vibhāvetabbo." - the non-contradiction should be clarified. * *Combined:* "And with the former, With the permission for the state of a hundred years, etc., The non-contradiction Should be clarified." * "Muhuttaṃ muhuttanti pañho sakavādinā pucchito viya vutto, paravādinā pana pucchitoti daṭṭhabbo." * "Muhuttaṃ muhuttanti pañho" - The question "moment by moment". * "sakavādinā pucchito viya vutto" - is stated as if asked by one's own side. * "paravādinā pana pucchitoti daṭṭhabbo." - but it should be understood as asked by the other side. * *Combined:* "The question 'moment by moment' Is stated as if asked by one's own side, But it should be understood As asked by the other side." **Segment 2:** "Cittaṭṭhitikathāvaṇṇanā niṭṭhitā." * "Cittaṭṭhitikathāvaṇṇanā" - The commentary on the discourse on the stability of mind. * "niṭṭhitā." - is finished. * *Combined:* "The commentary on the discourse on the stability of mind is finished." **Segment 3:** "9. Anupubbābhisamayakathāvaṇṇanā" * "9. Anupubbābhisamayakathāvaṇṇanā" - 9. Commentary on the discourse on gradual realization. **Segment 4:** "339. Anupubbābhisamayakathāyaṃ athavātiādinā idaṃ dasseti – catunnaṃ ñāṇānaṃ ekamaggabhāvato na ekamaggassa bahubhāvāpatti, anupubbena ca sotāpattimaggaṃ bhāvetīti upapannanti paṭijānātīti." * "339. Anupubbābhisamayakathāyaṃ" - In the discourse on gradual realization. * "athavātiādinā idaṃ dasseti" - by "or" etc., this is shown. * "catunnaṃ ñāṇānaṃ ekamaggabhāvato" - from the four knowledges being of one path. * "na ekamaggassa bahubhāvāpatti" - there is no becoming many of one path. * "anupubbena ca sotāpattimaggaṃ bhāvetīti upapannanti paṭijānātīti." - and it is affirmed that it is appropriate that one develops the stream-entry path gradually. * *Combined:* "339. In the discourse on gradual realization, By 'or' etc., this is shown: From the four knowledges being of one path, There is no becoming many of one path. And it is affirmed that it is appropriate That one develops the stream-entry path gradually." **Segment 5:** "344.Tadāti dassane pariniṭṭhite." * "344.Tadāti" - "Then" means. * "dassane pariniṭṭhite." - when the seeing is completed. * *Combined:* "344. 'Then' means When the seeing is completed." **Segment 6:** "345.Aṭṭhahiñāṇehīti ettha paṭisambhidāñāṇehi saha aṭṭhasu gahitesu niruttipaṭibhānapaṭisambhidāhi sotāpattiphalasacchikiriyā kathaṃ hotīti vicāretabbaṃ." * "345.Aṭṭhahiñāṇehīti ettha" - Here, by "with eight knowledges". * "paṭisambhidāñāṇehi saha aṭṭhasu gahitesu" - when the eight are taken together with the analytical knowledges. * "niruttipaṭibhānapaṭisambhidāhi sotāpattiphalasacchikiriyā kathaṃ hotīti vicāretabbaṃ." - it should be considered how the realization of the fruit of stream-entry occurs by means of the analytical knowledges of language and ready wit. * *Combined:* "345. Here, by 'with eight knowledges', When the eight are taken together With the analytical knowledges, It should be considered: How does the realization of the fruit of stream-entry occur By means of the analytical knowledges Of language and ready wit?" **Segment 7:** "Anupubbābhisamayakathāvaṇṇanā niṭṭhitā." * "Anupubbābhisamayakathāvaṇṇanā" - The commentary on the discourse on gradual realization. * "niṭṭhitā." - is finished. * *Combined:* "The commentary on the discourse on gradual realization is finished." **Segment 8:** "10. Vohārakathāvaṇṇanā" * "10. Vohārakathāvaṇṇanā" - 10. Commentary on the discourse on convention. **Segment 9:** "347. Vohārakathāyaṃ udāhu sotādīnipīti ekantalokiyesu visayavisayīsu visayasseva lokuttarabhāvo, na visayīnanti natthettha kāraṇaṃ. Yathā ca visayīnaṃ lokuttarabhāvo asiddho, tathā visayassa saddāyatanassa. Tattha yathā asiddhalokuttarabhāvassa tassa lokuttaratā, evaṃ sotādīnaṃ āpannāti kinti tānipi lokuttarānīti attho daṭṭhabbo." * "347. Vohārakathāyaṃ" - In the discourse on convention. * "udāhu sotādīnipīti" - "or even the ear, etc." * "ekantalokiyesu visayavisayīsu" - among objects and subjects that are entirely mundane. * "visayasseva lokuttarabhāvo, na visayīnanti natthettha kāraṇaṃ." - there is no reason here that only the object has a supramundane nature, not the subjects. * "Yathā ca visayīnaṃ lokuttarabhāvo asiddho, tathā visayassa saddāyatanassa." - And just as the supramundane nature of the subjects is unproven, so is that of the object, the sound-base. * "Tattha yathā asiddhalokuttarabhāvassa tassa lokuttaratā, evaṃ sotādīnaṃ āpannāti kinti tānipi lokuttarānīti attho daṭṭhabbo." - There, just as the supramundane nature of that which has an unproven supramundane nature, so it applies to the ear, etc. - the meaning should be understood as: are they also supramundane? * *Combined:* "347. In the discourse on convention, Regarding 'or even the ear, etc.': Among objects and subjects That are entirely mundane, There is no reason here That only the object has a supramundane nature, Not the subjects. And just as the supramundane nature Of the subjects is unproven, So is that of the object, the sound-base.