English
by the states and fruits, only the noble fruit is indicated—thus it should be seen. The explanation of the matrix terms is finished. Explanation of the Analysis of Terms for Wholesome Actions in the Sense-Sphere 1. "To conclude"— to bring to an end. "The analysis of terms is not stated"— thus, having established the hindrance to application by the statement of the analysis of terms, saying the reason for the statement of the analysis of terms, he says "in its own nature" and so on. There, in "contact is" and so on, the word "hoti" (is) is not different in meaning from the word "atthi" (is)— with this intention, it is said: "by the second word 'hoti'." Having spoken previously with the intention of the commentary, and showing his own intention that the hindrance to application of the Pāli passage as stated is established, he says "in brief" and so on. "Wishing to know"— thus it is said to show the characteristic as the object of a question. "By whatever"— thus, endowed with distinctions like seeing, or by another. For the specific state of knowledge is seeing, weighing, and determining. In "unseenness" and so on, "he says"—thus it should be construed, and everywhere "of the characteristic." For that is predominant here. "The unseen is illuminated by this"— thus, by this, "the seen is compared by this"— thus, comparison with the seen. "Doubt is cut off by this"— thus, cutting off doubt. And of these, the meaning of the sound is shown by way of method, but by way of meaning, all speech that occurs in that way, or the mind-moment that produces it, should be understood. It breaks apart from one another, thus a division, a distinction, by that division. Although it would be proper to speak of the exposition of phenomena as a detailed exposition, since it encompasses all divisions without remainder, according to time, ground, kind, object, nature, and so on, nevertheless, here, only the distinction included in the mātikā terms such as wholesome, and so on, is intended as a division, thus it is said, "division... and so on... he speaks of exposition." Therefore, the commentary says, "having explained wholesome... and so on... it is contact... and so on... it is non-distraction" (Dhammasaṅgaṇī Commentary, Dhammuddesa-vāra, Phassa-pañcamaka-rāsi-vaṇṇanā). And by "contact is touching," and so on, those possessing divisions are specifically indicated, not the division mentioned in the mātikā; the indication of those possessing divisions is an exposition. By "this is what is meant," and so on, the summary meaning of the sentence "in the division... and so on... for the purpose of showing" is stated. If only phenomena are to be asked and answered, why is it a statement of division like "wholesome"? He says, "but these," and so on. For there are no possessors of divisions without divisions. By "these phenomena are wholesome," the wholesome nature of the phenomena indicated and expounded by "it is contact" and "contact is touching," and so on, is answered. With this intention, he says, "even in answering 'these phenomena are wholesome'." Here, the word "hi" (indeed) has the meaning of cause. Therefore, since phenomena are to be expounded, and these are wholesome... and so on... divisions are to be expounded, therefore, this is the connection. By "of phenomena alone," he shows the result of the emphasis, "from the exposition of non-usage." And by "of meanings," the word "ca" (and) includes the nature-definition like "contact is touching," and so on, and the knowledge of phenomena, and so on, as stated. "Thus, this is to be practiced and to be abandoned," the state of being to be done in such and such a way is the proper procedure, endowed with that proper procedure... and so on... endowed, meaning, of that which is to be done, the intention is that it is a division because of its specific nature. Thus. Because it is to be distinguished for one engaged in self-exertion, the exposition is principal with regard to phenomena. Therefore, there, because phenomena are to be distinguished, this order of words, "wholesome phenomena," is made. The question is principal with regard to doubt, because it is to be proceeded with for the determination of what is undetermined. Thereby, even for those whose latent doubt in all phenomena has been eradicated, the question, having imposed upon itself the occurrence of doubt in the person to be taught, shows that it proceeds as if by those who are in doubt. Just as the division into sense-sphere, etc., is determined by way of phenomena, so too the division into wholesome, etc., is determined by way of phenomena. Thus, when "phenomena" is said, due to the absence of certainty, doubt arises, such as "Are they wholesome or unwholesome?" Therefore, it is said: "But the division into wholesome, etc., is doubtful." But the nature of phenomena is indeed certain among wholesome, etc., because it is definitive. Thus it is said: "And the nature of phenomena is not doubtful." By that, the wholesome nature is principal here, being doubtful and determinable, not so the nature of phenomena. Thus it shows that "phenomena are wholesome" is said. "At the time of the mind's arising" means at the time of the mind's arising. In "then existing," here, the meaning of the word "then" is stated as "afterwards." Having shown the partial variety of time by means of eating, going, etc., to show the remaining variety, "concurrence, etc." is said. "Distinguished" by this, explains the meaning of the word "determined." Therefore, the meaning of "time" is that it is to be distinguished by the mind as stated. "As intended" refers to those endowed with distinctions like sense-sphere, etc. In "at that time," even the time to be distinguished by the arising of mind, by which arising mind it is distinguished, that very mind in "at which time" here, itself attains the state of being a distinguisher. Similarly, in "at that time," here, the mind that is the distinguisher, for the purpose of helping the time to be distinguished by itself, attains the state of being distinguished in "at which time... (etc.)... mind." And "help" should be understood as the mutual state of being a distinguisher and distinguished. At the same time of dissolution of the preceding phenomena, or immediately after dissolution of the succeeding phenomena. the uninterruptedness of the arising of the prior and posterior is not separated by anything. Because of the strong aspect of existence, the aspect of non-existence is as if covered and not perceived, and so the common people are deluded by grasping it as "that very thing." This meaning is very clear with the example of the firebrand circle. Therefore it is said, "as if unified." The meaning is that the occurrence is as if unified by being a single group, a density of groups, and the occurrence is as if unified by the difficulty of discerning the distinction of functions, a density of functions. And here, the many phenomena occurring in the relationship of cause and effect are to be understood as if unified due to the difficulty of discerning their distinctions in terms of time, nature, activity, and object, respectively, as density of continuity and so on. "Samaya" means that which meets the concurrence of cooperating causes, or that which comes together; thus, to show the meaning of "samavāya" (concurrence) for the word "samaya," it is said "paccayasāmaggi" (confluence of conditions). "Samaya" is the moment, where the path and holy life meet, or where they meet with the individuals who are their basis. "Samaya" is time, where or by which phenomena meet, or come together with co-arisen phenomena, with arising and so on. For even time, which is in reality non-existent, being merely the occurrence of phenomena, is spoken of by a form established by mere conceptualization, as if it were the locus or instrument of the occurrence of phenomena. "Samaya" is a collection, like "samudāya," meaning the going or occurrence or abiding together of parts. For a collection is indeed the abiding together of parts. "Samaya" is a cause, like "samudaya," meaning that from which the fruit comes or arises or occurs when other conditions meet. "Samaya" is view, meaning that which comes into its own sphere through connection, or through which connections come. For beings are excessively bound by the fetter of views. "Samaya" is attainment, meaning coming together, meeting, converging. "Samaya" is abandonment, meaning the going to cessation, or the right going, the departure, the non-occurrence. "Abhisam" means the unperverted nature that is to be rightly approached, to be fully understood, to be attained face to face. Thus. By facing, or rightly coming, going, understanding, is 'abhisamaya'. It is the understanding of the undeviating nature of things, without error. And here, the prefixes merely indicating, the word 'samaya' itself is the speaker of that meaning, thus it is spoken with a prefix. Those very things, oppression and so on. Pervasiveness is accomplished by exertion in actions with freedom. In some cases, such as unwholesome results and so on. The impossibility of a moment, its non-existence without it, is said, "Is it not so?" and so on. By the Dhamma itself, without any other distinction. Indeed, that very distinction, excluded by the emphasis, shows "there is no arising for it" and so on. Whether in this way or that way, the world arises and ceases with time, or time is a state characterized by occurrence, providing opportunity for the arising of states, or in whatever way. Here, since there is no possibility of a supreme cause, it refutes the cause, the common cause of causes. Its conditionality, its manifold conditionality. The acceptance of the 'nature-sovereign' doctrine should be seen as merely an example. Doctrines of Prajāpati, Purisa, Time, and so on, are also 'single-cause doctrines'. Or by the word 'or', their inclusion should also be understood. Part... is said to be given