English
meaning it is established merely by conceptualization. "Becoming continuous due to difficult-to-discern diversity" is "being conjoined," thus it was said: "Due to easily-discerned diversity, there is no conjunction." Of those immaterial aggregates. From the other material and Nibbāna. But what is the reason that only immaterial phenomena, which arise and cease together, forming a single cluster, are called conjoined with each other, and not also material phenomena which are likewise? He said: "Indeed, this is their nature." Therefore, even if some immaterial phenomena become separate objects, it is only material phenomena that have easily-discerned diversity due to their slow occurrence, not immaterial phenomena. Thus, he shows that their conjunction and the absence thereof for others are established by nature. Or, due to their dense aggregation and being more difficult to distinguish, there is no separate object-state for immaterial phenomena, thus their conjunction is due to difficult-to-discern diversity. To be grasped by intelligence, without letting go, due to their dependent existence. "Sense-desire craving" is "sense-desire" by elision of the latter part, just as "material existence" is "matter." So too in the remaining cases. By "in terms of making an object," he shows that the object-state of sense-desire, material, and immaterial cravings is, respectively, the cause for their being of the sense-sphere, material-sphere, and immaterial-sphere. This must necessarily be accepted, otherwise the state of being of the sense-sphere, etc., would have an incomplete range of objects. For if the classification of planes is by way of the phenomena to be clung to, then in that case, there would be no inclusion of non-objects. Now, result... by way of giving, even so, there would be no collection of non-resultants. Therefore, a division of planes should be made for those included by way of making them objects. For in this way, the state of being of the sense-sphere and so on would have a complete scope. That is why it is said: "For in this way," and so on. But for those not included, their state of being beyond the world makes them the supreme plane. The state of not being of the sense-sphere and so on does not arise, thus it avoids the fault of being too narrow. The state of being of the sense-sphere and so on does not arise, thus it avoids the fault of being too broad. "But in this view, what is sense-craving? Craving that has sense-sphere phenomena as its object. What are sense-sphere phenomena? Those that are the object of sense-craving." Is this not the fault of mutual dependence? No, because by taking some craving as sense-craving due to its inclination towards Avīci and the eleven abodes, sense-sphere phenomena are to be characterized by their nature as its object. Now, confirming the meaning stated above with the text, it says, "Also in the section on classification," and so on. For there, because they are to be grasped by sense-craving, the phenomena included in the sense-sphere move about having entered into the sense-existences called sense-being, and not elsewhere. That is why "avacara" (sphere) is said. Showing the meaning that a distinction is not used by one who desires distinction, it says, "by way of the determination of inclusion according to the world." Thereby, it shows the established usage of the word "included" in worldly phenomena, from the understanding of its meaning by the disciples immediately after the Buddha's utterance of it. The expectation of a divider is "dividedness." Thus it is said, "by the craving that is the divider." For it divides the phenomena into the state of being of the sense-sphere and so on. And here, the word "pari" (around) is to be understood as expressing an action with its means, like the word "upa" (near) in "upādinna" (grasped), and so on. This meaning is stated. Those whose nature is to lead out are "niyyānika" (leading out), just as "one whose nature is to eat cakes is an āpūpika." Or simply, those whose nature is to lead out. It is understood that defilements like lust, hatred, and delusion are grasped. Otherwise, the statement of their oneness in abandonment would be meaningless. In "those slain in battle do not shine, the moon and sun with their stars," and so on, the word "raṇa" (battle) should be understood as a synonym for "reṇu" (dust). A synonym for conflict. They are called "refuges" because of the sound of battle, the clash of weapons, and the basis for striking, which is the army of unwholesome states. For suffering and so on, which are the resultant states of suffering, distress, vexation, and despair, and for the wrong path which is akin to them. By "unwholesome states whose nature is to produce these," it shows that all unwholesome states are refuges. The explanation of the terms in the Abhidhamma Dyad Matrix is finished. The explanation of the terms in the Suttanta Dyad Matrix 101-108. By being akin to knowledge, not by being a helper to knowledge like intentions and so on. "Indestructible... and so on... grows" both are said with reference to complete eradication. For although defilements eradicated by lower paths are indeed completely eradicated within their respective limits, those that remain to be broken are, by virtue of their common nature as defilements like greed, as if they have grown again. But when the path of arahantship arises, there are no such remaining ones. By way of that proximity, by way of the term "support." "To be tormented by wholesome states" or "tormentable," meaning to be hindered or abandoned by way of temporary suppression and so on. Synonymous are "designation" and so on, by being terms like "name." By "all phenomena are paths of designation" and so on, no phenomenon is excluded from the scope of designation and so on. And the nature of being a word is fitting for designation and so on in the manner to be explained, with the intention that "all speech partakes of the nature of designation and so on." 109-118. The nature of naming is the state of naming oneself without depending on another. To prevent the doubt that earth and so on might also have names by way of spontaneous naming, like formless phenomena, it says "from not arising from another name." For formless phenomena are not spoken of as a mass by another name, like feelings and so on, without names like hair and so on, as are form phenomena, without names like earth and so on. But that which names another, its naming is dependent on another, so it does not have the nature of naming. Thus, the common names and so on do not partake of the nature of naming. And that which is named by others, It is done, and there is no name-existence due to the absence of its nature of being named. But those which are not given names and have names established by their nature, these are feelings and so on, which are names. Showing this, he said, "by oneself," and so on. To show that the turning of contact and so on towards the object does not occur without grasping it, it was said, "due to inseparability." Verbal contact is mental contact. It is evident that it cannot be grasped without a name, and so it is mentioned as an example. "By the nature of being disturbed" should be seen as merely an example. For even by the nature of illuminator and illuminated, material phenomena become evident even without a name. Or, the nature of illuminator and illuminated is the nature of object and subject, like eye and form. This should be understood as included in the general nature of being disturbed. 119-123. It seems to be said that just as skill in emerging from attainments is for those who have attained jhāna, so too is skill in attainments, as in "preparation before this," and so on. They say, "For others too, the wisdom of discerning the absorption of attainments is obtained through tradition." Some say, "The wisdom of knowing that one enters attainment by purifying virtue and so on, is the wisdom of knowing the discernment of absorption, together with preparation." Skill in emerging is mastery in emerging. "Before" means before entering attainment. 124-134. Delighting in the beautiful is "surato" (well-delighted). Its state is "soracca" (gentleness), he said, "delight in good deeds." Or, "sorato" is well-averted from what is low. Its state is "soracca." This meaning is indeed stated in the commentary. Non-reflection is delusion. Cultivation of wholesome states is the growth of the factors of enlightenment. "Saññāṇa" (cognition) is a distinguishing mark. With an image, with a representation. The class of phenomena to be distinguished, or the object. "Avikkhepa" (non-distraction) is the opposite of mental distraction. For by being a direct opponent, and by abandoning and emerging, non-distraction rejects distraction, it does not allow it to arise. 135-142. Causal virtue is mundane. Fruitional virtue is supramundane. Having made it so that it is accomplished by that, or even mundane virtue... Its cause-and-effect nature should be seen in terms of prior and subsequent states. Of a complete collection, of a full assemblage. Unwholesome virtues, unwholesome conduct. Accomplishment in morality, success in morality, quality of morality is the meaning. "Knowledge with moral dread"— thus he says the predominance of knowledge in moral dread, not merely knowledge accompanied by moral dread. For there is no knowledge devoid of moral dread. Liberation is unhesitating progress by way of delight. Detachment is disjunction. And here, by the words "adhimuttatā" and "nissaṭatā," which are synonyms for both, two liberations are said here as "vimutti" by way of single remainder— thus he shows. For thus it is said: "and the liberation of the mind and Nibbāna." That by which it arises is an arising; not an arising is non-arising. In that state, at the end of non-arising, at the end of liberation, the non-arising of the noble path or the non-arising of defilements is the end—thus,