English
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?" **Segment 10:** "Yadi lokuttare paṭihaññeyya, lokuttaro siyāti attho na<x_bin_568>. Na hi lokuttare paṭihaññatīti parikappitepi saddassa lokuttarabhāvo atthīti adhippāyo. ‘‘Lokiyena ñāṇenā’’ti uddhaṭaṃ, ‘‘viññāṇenā’’ti pana pāḷi, tañca viññāṇaṃ sotasambandhena sotaviññāṇanti viññāyatīti. Anekantatāti lokiyena ñāṇena jānitabbato lokiyoti etassa hetussa lokiye lokuttare ca samb" * "Yadi lokuttare paṭihaññeyya, lokuttaro siyāti attho na gaṇhitabbo." * "Yadi lokuttare paṭihaññeyya" - If it were to impinge on the supramundane. * "lokuttaro siyāti attho na gaṇhitabbo." - the meaning 'it would be supramundane' should not be taken. * *Combined:* "If it were to impinge on the supramundane, The meaning 'it would be supramundane' Should not be taken." * "Na hi lokuttare paṭihaññatīti parikappitepi saddassa lokuttarabhāvo atthīti adhippāyo." * "Na hi" - For indeed not. * "lokuttare paṭihaññatīti parikappitepi" - even if it is conceived that it impinges on the supramundane. * "saddassa lokuttarabhāvo atthīti adhippāyo." - the meaning is that the sound does not have a supramundane nature. * *Combined:* "For indeed, Even if it is conceived That it impinges on the supramundane, The meaning is that the sound Does not have a supramundane nature." * "‘‘Lokiyena ñāṇenā’’ti uddhaṭaṃ, ‘‘viññāṇenā’’ti pana pāḷi, tañca viññāṇaṃ sotasambandhena sotaviññāṇanti viññāyatīti." * "‘‘Lokiyena ñāṇenā’’ti uddhaṭaṃ" - "By mundane knowledge" is extracted. * "‘‘viññāṇenā’’ti pana pāḷi" - but the Pāli is "by consciousness". * "tañca viññāṇaṃ sotasambandhena sotaviññāṇanti viññāyatīti." - and that consciousness, by its connection with the ear, is understood as ear-consciousness. * *Combined:* "'By mundane knowledge' is extracted, But the Pāli is 'by consciousness'. And that consciousness, By its connection with the ear, Is understood as ear-consciousness." * "Anekantatāti lokiyena ñāṇena jānitabbato lokiyoti etassa hetussa lokiye lokuttare ca samb" * "Anekantatāti" - "Non-exclusivity" means. * "lokiyena ñāṇena jānitabbato lokiyoti" - because it is to be known by mundane knowledge, it is mundane. * "etassa hetussa lokiye lokuttare ca samb" - of this reason, in the mundane and supramundane, there is a connection (the sentence is cut off). I will translate what is present. * *Combined:* "'Non-exclusivity' means: Because it is to be known By mundane knowledge, it is mundane. Of this reason, In the mundane and supramundane, There is a connection..." (trailing off as the original does). I will now compile the translation, ensuring the rhythm and structure.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. By this, however, The second half-commentary: 'They do not indeed remain, Absorbed in two minds' (Mahāni. 10, slightly different) Should also be seen. And with the former, With the permission for the state of a hundred years, etc., The non-contradiction Should be clarified. 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. The commentary on the discourse on the stability of mind is finished. 9. Commentary on the discourse on gradual realization 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. 344. 'Then' means When the seeing is completed. 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? The commentary on the discourse on gradual realization is finished. 10. Commentary on the discourse on convention 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. 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? If it were to impinge on the supramundane, The meaning 'it would be supramundane' Should not be taken. For indeed, Even if it is conceived That it impinges on the supramundane, The meaning is that the sound Does not have a supramundane nature. 'By mundane knowledge' is extracted, But the Pāli is 'by consciousness'. And that consciousness, By its connection with the ear, Is understood as ear-consciousness. 'Non-exclusivity' means: Because it is to be known By mundane knowledge, it is mundane. Of this reason, In the mundane and supramundane, There is a connection... The intention is that there is a manifold nature of existence. The explanation of the discourse on convention is concluded. 11. The Explanation of the Discourse on Cessation 353. "He does not desire the two truths of suffering"—this means that he does not desire those two truths of suffering for which two cessations should exist for the two. It shows that formations that do not arise (asamudācaraṇasaṅkhārā) are ceased without reflection (paṭisaṅkhāya vinā niruddhā), as "cessation without reflection" (appaṭisaṅkhāniruddha), by means of "unceased" and so on, with supramundane knowledge through reflection, not by arising and then dissolving. Thus, it is shown that cessation without reflection and cessation of non-arising are meant. The explanation of the discourse on cessation is concluded. The explanation of the second chapter is concluded. 3. The Third Chapter 1. The Explanation of the Discourse on Powers 354. "The knowledge of the faculties of others is not common (to disciples)." This is said because, while disciples know what is possible and impossible in outline and briefly, as in "This is impossible, there is no opportunity for a person endowed with right view to regard any formation as permanent" (AN 1.268), even though they do not know all aspects of what is possible and impossible, etc., in detail and comprehensively; they do not know the faculties of others even in outline, as in "He knows the inclinations, he knows the latent tendencies" (Paṭis. Ma. 1.113). However, the Elder's statement "I know the faculties of beings as they truly are" (Paṭis. Ma. 2.44) refers only to knowing the sharpness or dullness of faculties like faith. The meaning here should be understood as: the knowledge of the faculties of others as described (by the Elder) is not the Tathāgata's power. It is said that "he declares (to know) in terms of knowing only what is possible and impossible in outline." If one who declares thus were to claim "the Tathāgata's power is common to disciples," how could he be challenged? 356. The rejection in the remaining (powers) for one's own doctrine, due to the knowledge of what is possible and impossible, etc., being both common and uncommon, the intention is to refer to the common aspect there. The explanation of the discourse on powers is concluded. 2. The Explanation of the Discourse on the Noble 357. Declaring concerning formations How does the combination of these two contacts arise in the manner stated? This should be considered. A being is called "aspiration" because it is placed and established by way of conceptualization. But that (being) should not be placed and established in one (state). Thus, the absence of that which should be placed and established in one (state) is stated. The explanation of the discourse on the Noble Ones is concluded. 4. Explanation of the discourse on being liberated 366. The mind liberated by liberation through suppression by jhāna is called "being liberated" by liberation through eradication at the moment of the path. What is the fault in this doctrine? This should be considered. If there is a fault in the explanation of the past, there too, because of its being liberated, it is called "liberated, being liberated." And if there is a fault, (it is) liberated at the moment of arising, being liberated at the moment of dissolution. The expression "liberated, being liberated" should not be criticized, but rather, it is just the expression "being liberated." By a part, or in a part, for that which is being liberated and for the act of liberation, a part is an adjective. Thus it is called "neuter in meaning." "Kaṭādi" means "mats, cloths, etc." "By one mind" means "by one fruition-mind" is the intention. The explanation of the discourse on being liberated is concluded. 5. Explanation of the discourse on the Eighth One 368. Even at the moment of conformity and change of lineage, not yet having arisen, they would be truly abandoned even at the moment of the path. With the intention that such a doctrine has arisen, the term "conformity and change of lineage" is used. The explanation of the discourse on the Eighth One is concluded. 6. Explanation of the discourse on the faculties of the Eighth One 371. He obtains faculties. By developing faith and so on, which are conducive to liberation and are not yet faculties because the faculties have not been obtained, he obtains faculties. But it is not that he develops faculties; this is the intention.