English
The commentary on the Ninth Chapter is finished. 10. The Tenth Chapter 1. Commentary on 'Cessation' 571-2. By one who says "together with the moment of the breaking up of the life-continuum consciousness" and so on, together with the moment of the breaking up of the functional aggregates, it should also be said that the aggregates of rebirth arise, and similarly, together with the moment of the breaking up of those of rebirth... Regarding its arising, functional consciousness is functional consciousness together with the moment of its dissolution. The grasping of eye-consciousness and so on is by grasping the four functional aggregates. Knowledge here means path-knowledge. The explanation of the discourse on cessation is finished. 3. Explanation of the discourse on the path associated with the five consciousnesses That characteristic means the characteristic stated with "five consciousnesses, having arisen from a basis" and so on, not by saying "six consciousnesses." The not saying "six consciousnesses" here is intended as the reason for the statement "indeed, it should not be said" and so on. "Worldly" here refers to the insight path. That which there is signless – that which, in the moment of being associated with eye-consciousness, grasping the signless, is said not to be a grasper of signs – that itself is emptiness: this is the intention. The explanation of the discourse on the path associated with the five consciousnesses is finished. 5. Explanation of the discourse on the non-deliberate nature of the five consciousnesses "It inclines by way of wholesome and unwholesome" means it is said to proceed by inclining by way of wholesome and unwholesome states. And that is the grasping of the type of object, by which there is association with non-greed and so on, and greed and so on – this should be understood just as in "the mind's non-division as pleasant" and so on. The explanation of the discourse on the non-deliberate nature of the five consciousnesses is finished. 6. Explanation of the discourse on "by two moralities" The cessation of momentary dissolution, not the cessation of non-occurrence, or the cessation of transgression of morality. "Like a transgression" means just as one who has committed a transgression is immoral, so also when it has ceased, thus they perceive those who are inclined to transgression: this is the meaning. The explanation of the discourse on "by two moralities" is finished. 7. Explanation of the discourse on "morality is non-mental" "By which he is indeed called moral" means that by which, through the mind-disassociated, established accumulation, one associated with unwholesome or indeterminate consciousness is indeed called moral: this is the intention. The rest here is said to be understood in the same way as stated in the discourse on "giving is non-mental," and that discourse should be sought. The explanation of the discourse on "morality is non-mental" is finished. 9. Explanation of the discourse on the cause of undertaking In the discourse on the cause of undertaking, it is just like the previous discourse – application. Similarity to a part of what has gone should be understood. The explanation of the discourse on the cause of undertaking is concluded. 11. Explanation of the discourse on un-communicated immorality And the completion of the constituent in killing living beings etc. by command: For one who was commanded on one day, and commits killing on another day, then that command becomes a constituent even without communication. This is the meaning of un-communicated immorality. The explanation of the discourse on un-communicated immorality is concluded. The explanation of the tenth chapter is concluded. The second fifty is completed. 11. The Eleventh Chapter 4. Explanation of the discourse on knowledge In the discourse on knowledge, "just as for the Mahāsaṅghikas": Here, the Mahāsaṅghikas might be others than the Andhakas mentioned previously in the discourse "Knowledge is not an object" (Kathā. 557 onwards). If by "ignorance gone" etc., it shows that the removal of ignorance is the cause for the designation "knower," just as the removal of lust is for the designation "one free from lust." For it is not that "he has knowledge" means "knower," but rather "knower" means the opposite of "ignorant." Therefore, in "by the attainment of knowledge," the meaning should be understood as: because ignorance is removed by the attainment of knowledge, he becomes one who can be called a "knower." The explanation of the discourse on knowledge is concluded. 6. Explanation of the discourse "This is suffering" But "the other, according to his own doctrine": The meaning is "the opponent, according to his own doctrine." The explanation of the discourse "This is suffering" is concluded. 7. Explanation of the discourse on psychic power "Or according to the ripening of kamma": This is said with reference to hell. For there, the division into "abbuda" etc. is stated according to the ripening of such kamma. "Or by counting years": This refers to humans and the devas of the Four Great Kings and so on. For their kamma, capable of yielding results for an immeasurable time, is reckoned by counting years. The explanation of the discourse on psychic power is concluded. 8. Explanation of the discourse on concentration "By way of establishing equally": The meaning is, not accepting that concentration is a separate mental factor by way of establishing equally. "By means of a trick": There is no difference between eye-consciousness and jhāna-consciousness in being momentary. This is the meaning of 'by this mere commonality'. The commentary on Concentration is finished. 9. Commentary on the Stability of Dhamma 627. And also 'immediate conditionality' means that ignorance is the immediate condition for formations, and the stability that arises from ignorance, by that stability, there is stability called immediate conditionality; this is the meaning. And here, the taking of 'immediate condition' should be understood as for showing a single condition devoid of mutual conditionality. For by that, every such condition is shown. And 'mutual conditionality' means ignorance is a condition for formations, and formations are a condition for ignorance. Therein, by the stability called the conditionality of ignorance for formations, there is stability called the conditionality of formations for ignorance, and vice versa; this is the meaning. The commentary on the Stability of Dhamma is finished. 10. Commentary on Impermanence 628. 'Perfectly produced like material forms and so on' means 'perfectly produced' because they arise and cease together with material forms and so on. And 'by way of applying the division of impermanence' means that just as the term 'stick' is used for three sticks, so the term 'impermanence' is used for the three characteristics; thus, they say 'by way of applying its division'. The commentary on Impermanence is finished. The commentary on the Eleventh Chapter is finished. 12. The Twelfth Chapter 1. Commentary on Restraint and Action 630-632. 'Result-door' refers to the going to the life-continuum. 'Action-door' refers to wholesome and unwholesome mind. The commentary on Restraint and Action is finished. 2. Commentary on Action 633-635. 'Rejection with reference to the indeterminate' means that the rejection is made by the characteristic of one's own doctrine, so they say. Thinking that 'when non-resultant volition is shown in its own nature, resultant volition is also shown', he says, 'let resultant and non-resultant volition be shown in their own nature'. The commentary on Action is finished. 3. Commentary on 'Sound is a Result' 636-637. 'Mental phenomena arisen from kamma' and so on: there is no designation of 'result' even for eye and so on, which are arisen from kamma; what then to say of those not arisen from kamma, such as sound... shows, makes known. The explanation of the discourse on "Sound as Result" is finished. 4. Explanation of the discourse on "Six Sense Bases" 638-640. Therefore, "result" means that the six sense bases are result without distinction, this is the view of those who hold this. The explanation of the discourse on "Six Sense Bases" is finished. 5. Explanation of the discourse on "Seven Lives at Most" 641-645. "Determined to seven lives at most" means determined to seven lives at most. "This distinction" means this difference. "But you desire its regulation" means you desire regulation regarding its state of not falling into lower realms, its attainment of fruit, and its state of being one who has seven lives at most in other respects. "Absence of immediate cause" means the absence of an immediate action by which that person is capable of realizing the Dhamma, or the absence of the person's immediate state. "But will he realize the Dhamma in between?" Some say, "One who has seven lives at most does not exceed the seventh existence, but there is no prohibition from below." Others say, "One who has been declared by the Buddha with the power of knowledge has no realization in between, yet because there is no determination of existence for anyone, he is called capable. Just as wholesome volitions of higher knowledge, even if they sometimes do not yield results, are called 'of the nature to yield results' because they are capable of doing so when there is a cause, so too, one who has seven lives at most is so due to the softness of his faculties, not due to the existence of a regulation, nor due to being declared by the Buddha. And the softness of faculties is not a Dhamma that causes incapability, so he is not incapable. Here, incapability is denied due to the absence of a Dhamma that causes incapability, but the capability to realize in between is not stated. And if one who has seven lives at most were to realize in between, he would be a 'clan-to-clan' attainer.