English
this is said referring to the equal conjunction of joy and pleasure, as "joy and pleasure" (pītisomanassa). But the predominance of pleasure is desired, as in "a noble steed," meaning pleasure accompanied by joy is "joy-pleasure" (pītisomanassa). So joy does not attain the state of pleasure. For when the predominant is present, the non-predominant is not employed. And the mention of joy here is made because pleasure accompanied by joy is mostly present and its function is manifest, and it does not exclude pleasure without joy. In conventional terms, action is not excessive. due to its proximity. But due to joy being a distinguishing mark, showing that this meaning is very fitting, he said: "or marked by joy," and so on. The arisen appropriated aggregates. By "it becomes long-lasting," it shows that life is not merely the cause for the momentary existence of the qualities to be maintained, but also for the uninterrupted continuity of the series. Otherwise, death due to exhaustion of life would not be fitting. By "without distinction," it means by the commonality of the life faculty, without regard for specific causes. Although in the formless and non-percipient realms, material and immaterial phenomena do not arise, yet in the preceding and succeeding existences, the last and first phenomena are indeed continuous, being uninterrupted by similar kinds, thus it is said, "it continues uninterrupted until final Nibbāna." By "maintenance, etc.," it refers only to maintenance, continuation, and establishment. By "being a condition for the distinction of living," it means being a condition for the distinction of the living state of co-arisen phenomena. For the distinction of the sense-bound, from dead matter, and of kamma-born from temperature, etc., is made by the life faculty. Elucidation of the Group of Path Factors By "in the sense of being unerringly leading out," this is said because the leading-out nature, which is not distinct from right view, etc., is to be specified by the word "right" (sammā), in the sense of the word "right" being in apposition with "view," etc. For the word "sammā" means "unerring," not "leading out." Or the word "sammā" itself means "unerringly leading out." For particles have many meanings. Just so, by being unerringly leading out. Elucidation of the Group of Powers "Patissava" means "acceptance of a word," with this intention, he said, "whatever respect is accompanied by acceptance, is acceptance itself, and is of that nature." By "being manifest here and there," it means by the appropriate reflection of shame and dread regarding internal things like birth, etc., and external things like monks, etc., it means by the function being evident, like the earth element, etc., in things like the earth with its constituents, etc. Elucidation of the Group of Roots Thus, it accords with the simile: just as for a person fallen into filth, even though the body is present, not clinging is the state of not clinging, thus non-greed, even when an object is taken as an object, exists as a state of not clinging, a state of not being attached. For such is the nature of that phenomenon. Any unwholesomeness arising from hatred, all unwholesomeness dependent on hatred, is called "arising from hatred and dependent on hatred." Thereby, non-hatred is the direct opposite of hatred, and through that, of unwholesomeness. Regarding the non-transgression of phenomena born therein... ...by way of cultivation, that unified first jhana and other appana-cittuppada, a special state born of proximate access, purified by the purity from hindrances and other obstacles, and by the absence of their covering and scope, has attained the middle samatha-nimitta called appana-samadhi, which proceeds evenly. Having thus attained, by approaching it and entering into it, and due to the absence of distraction to be purified and the absence of defilement's entanglement, by the absence of the activity of purification, concentration, and unification, it oversees with equanimity, with a manifest co-arisen impartiality and equanimity, cultivated by the function of equanimity. In that very state are born the yuganaddha-dhamma, called samadhi and pañña. Just as they proceed without transgressing each other, so is cultivation, growth. Similarly, the faculties of faith and so forth, being freed from various defilements, proceed with a single taste, the taste of liberation. And the energy suitable for their non-transgression and single taste, which is conducive to them, is carried forth, proceeds. And the cultivation that occurs at that moment, which is called the attainment of a perfected and strong state. The production and growth of all these aspects is called cultivation by way of the non-transgression of phenomena born therein... ...and by way of cultivation. Since this aspect of cultivation is also found in the Pali canon, as in "the purity of the path of the first jhana, etc." (Paṭi. Ma. 1.158), and by knowledge, in defilements and purifications, that... what danger and benefit are seen, so should it be brought to fruition. Therefore, it is said: “for the development to be accomplished by wisdom as thus stated.” Non-occurrence: The meaning is that the state in which, when it is present, the aforementioned development does not occur, that state is called non-development, by considering it as the opposing development. For it is not fitting that non-delusion is the opposite of mere non-existence. The unwholesome states such as sensual desire, which are its opposites, should be understood. Or, non-development is a specific kind of heedlessness. For it is defined as: “non-cultivation, non-development, non-making-much of wholesome states,” and so on. To show that it is absolutely unobtainable, it is said: “subject to aging.” Thus, in the Pāli, the non-attainment of what is desired is explained with: “Monks, for beings subject to birth, such a wish arises,” and so on. The success of body contemplation through the power of non-greed, and the success of mind and dhamma contemplation through the power of non-delusion are evident. Explaining the non-evident success of feeling contemplation through the power of non-hatred, he says: “in the transformation of pleasure,” and so on. And this connection is made with reference to the specific causal nature of non-greed and so on; but in a general sense, all are causes for all. Hatred arises from the inability to endure suffering that arises by nature and by intention; therefore, it is a close opponent to the seeing of that, not a distant opponent like lust. Description of the Heap of Paths of Action Just as covetousness and so on are not exclusively paths of action, so too non-covetousness and so on are not exclusively paths of action. Therefore, it is said: “by their participation in being paths of action.” For their inclusion in the heap of paths of action is due to their nature as actions that operate as mental paths of action, not that they are always paths of action. Thereby, it is shown that the statement that any other state, which is not fixed but is known as a path of action, is also a path of action, is not contradictory. Description of the Pair of Tranquility and so on Samanti means rightly. For the purpose of venerating stupas and so on, means for the reason of venerating stupas and so on. For those engaged in the development of all meditation subjects, according to the divisions of tranquility, the four noble truths, and meditation subjects, the gentle ones Due to the distinction of dull and sharp faculties, due to the mind of all yogis being in states of sluggishness or agitation, due to the constant discernment of beneficial and unbeneficial states, and due to the penetration of reality as it is, the removal of hindrances and the increase of development for mindfulness and clear comprehension should be seen as non-distinct. Just as without skill in absorption there is no tranquility, and without tranquility there is no understanding of reality as it is, thus concentration and wisdom, occurring at different moments, are causes for each other's distinction. Showing that this is so even for momentary penetration, it is said: "by means of each other as a sign." For when a subject is clearly illuminated by wisdom, concentration can be directed to it in a unified way. And when concentration has attained the middle sign of tranquility, wisdom flows clearly in its objects. "They proceed equally" means they proceed equally, without disparity, with a single taste, without exceeding each other. By becoming mutual companions, like a pair of thoroughbred horses yoked together, pulling the chariot-pole of the yogi's aspirations, without exceeding each other, they are as if bound or yoked together. Thus, "yuganaddha" (yoked together). To show the distinction that "energy and concentration should be yoked equally by those devoted to higher mind," even though they were mentioned before, they are mentioned again to show that "for the purpose of yoking energy and concentration," it is stated in the commentary. And that becomes the elucidation of the yoking of concentration and energy. Thus, it is said: "The meaning is for the purpose of yoking." Explanation of "Yevāpanaka" "As it is" means rightly or wrongly. "Not being resolved" means not wishing for a resolution at the time of application, due to a prior resolution that "I will do this, I will do that." For where there is no wish, there is simply no practice. "Creeping" is doubt. For it is called "approaching and wandering around." Even without exertion, when there is equanimity regarding it, the associated states proceed according to their respective functions, without deficiency or excess, without sluggishness or agitation. Thus, that (equanimity) is the cause for their so proceeding, (preventing) deficiency or excess It is said to regulate, meaning it has the flavor of regulating what is too much or too little.