English
Thus, it is said to be neutral among those phenomena, because it is a condition for their occurrence. Regarding the word 'jhāna', it refers to the word 'jhāna'. 'Among them' means among the five. Indeed, the five factors are the meaning of the word 'jhāna'— this is said with reference to this mind-moment, because it is being explained. For not all mind-moments have exactly five jhāna factors. A collection of words is a sentence, or a part of a word is a group of phenomena like feeling preceded by contact. 'Said to be filled' means filled in the sense of sixty-six, etc. Feeling arises from contact— from statements like "one feels when touched, one perceives when touched," contact is a condition for feeling and so on. Although desire and so on should not be said to be among them, due to the absence of their respective functions as described, yet they should be said to exist in their own nature as belonging to another group— keeping this objection in mind, it says "even of those mentioned," and so on. The explanation of the section on the enumeration of phenomena is finished. Wholesome consciousness of the sense-sphere The explanation of the section on exposition 'Existing' means existing by nature. Contact is to be understood as the coming together of the object and the subject, so 'touching' is said to be the coming together of the mind with the object. "Mind because it thinks, mind because it minds," and so on— the words 'citta' and so on reveal their meaning through the activity of thinking and so on. Thus, it says, "without expecting a specific function, as in 'citta,' 'mano,' and so on." Just as in the world, 'vikata' is called 'vekata,' and 'visaya' is called 'vesaya,' so 'mano' is called 'mānasa'— it is merely a difference in sound. The occurrence of the word 'paṇḍara' (white) is based on the purity of the mind regarding objects and so on, like the words 'nīla' (blue) and so on. Thus, its expectation of a specific quality is stated. Just as "bodily pleasure" means based on the tranquility of the body, so "mental pleasure" means pleasure based on the mind— thus, the expectation of a specific basis is stated. The 'stability' of the mind is momentary and non-momentary; it is a specific state of it. Thus, the exposition is of this kind: the stability of the mind is dependent on a specific state. "Does not cling"— of a person, or of an individual, in the manner of its arising, is not clinging, thus non-greed is said. This definition of not clinging depends on the specific absence of another action. In the manner stated, the state of not clinging is non-clingingness; this definition is said to depend on the specific state of being of another. Agency, instrumentality, state of being, and so on, are established only by superimposing them on inherent phenomena. But the definition of a state of being does not depend on superimpositions. Therefore, it is free from other distinctions, distinguished from the lifeless state of being, it is called a definition of inherent nature. Thus, "contact" is said to be "a word of inherent nature indicating only a phenomenon" in the sense of touching. The manner of the mind's activity when touching an object is the function of touching. Thus, "the action of touching, the manner of touching" is said. "Samphusana" (complete contact) — the prefix "sam-" indicates the meaning of coming together, as in "samudaya" (origin), and so on. Thus, it says "coming together contact." In phrases like "I touch the bliss of renunciation" (Dhp. 272), attainment is also called touching and complete contact. Thus, it says "not the complete contact of attainment." By another synonym. The term "wisdom" is a synonym for sagacity, as it produces erudition. It is a synonym for skill, being adept in arts and crafts. It is a synonym for cleverness, being sharp and subtle in any matter. It is a synonym for discernment, rightly explaining the Dhamma. Thus, in these various kinds of wisdom, these various synonyms are used specifically. This states the obtainability of these various kinds of wisdom at different times. The others are also included, mostly, is the intention. By difference in meaning, by the specific meaning of wisdom, and so on. "Anger, being angry, the state of being angry" — such definitions are an explanation of division by way of expression, in the manner of indicating the inherent nature, the manner, the state of being. "Sagacity," and so on, are an explanation of division by way of meaning, because they are tied to specific kinds of wisdom. This meaning is stated by "or else," and so on. This kind of manner, however, is said to be the cause for the distinction in meaning from the previous manner. Rejection, refusal, repudiation. Its diversity, a distinction, the diversity of rejection. The rejection of reverence for the True Dhamma is the rejection of reverence for the True Dhamma. By that rejection of reverence for the True Dhamma, diversity is the diversity of the rejection of reverence for the True Dhamma. That diversity of the rejection of reverence for the True Dhamma, however, is distinguished by divisions like reverence for anger. Thus it is said, "by what is distinguished by reverence for anger and so on." Distinguished and differentiated by anger and so on, the rejection of reverence for the True Dhamma, the denial, is the rejection distinguished by anger and so on. Reverence for anger and so on, indeed. By its diversity, by the diversity of the opposite of reverence for the True Dhamma. Reverence for anger is the opposite of reverence for the True Dhamma. Reverence for hypocrisy, gain, and honor is the opposite of reverence for the True Dhamma. By the specific state of being the opposite of reverence for the True Dhamma, irreverence for the True Dhamma, even though unified in that state, has gone to diversity. Because, however, anger is in essence just ill-will. Hypocrisy consists of unwholesome aggregates, predominantly ill-will, operating in the manner of destroying others' good qualities. And reverence for them is just their operation by way of careful preparation. Reverence for gain is reverence for the four requisites. Reverence for honor is the desire for them, well-prepared, when obtained. And in both of these, the act of reverence is just desire operating in that way. Therefore it is said, "the non-Dhamma has gone to diversity by the diversity of the opposite of reverence for the True Dhamma." Thus, indeed, the four non-Dhammas are just pointed out. And here, in the first alternative, regarding "irreverence for the True Dhamma," the meaning is "not reverence for the True Dhamma," meaning it is not reverence for the True Dhamma. In the second, "the opposite of reverence for the True Dhamma," or indeed reverence for the True Dhamma itself is the opposite. By its diversity, by the diversity of the opposite of reverence for the True Dhamma. Thus, the meaning here should be understood. Indeed, for reverence for anger and hypocrisy, the specific Dhamma, differentiated by modes of operation, is loving-kindness, which is the opposite. For reverence for gain and honor, it is contentment and satisfaction. Therefore, "reverence for anger is not reverence for the True Dhamma," meaning reverence for anger is in some way the opposite of reverence for the True Dhamma. This meaning is stated. Likewise, in the case of reverence for hypocrisy and so on. And having done thus, ' ‘The four true qualities are: reverence for the true Dhamma, not reverence for anger… reverence for the true Dhamma, not reverence for gain’ (A.N. 4.44)—thus the scripture that has come down is also established. ‘There is no greed’ means non-greed; ‘there is no being greedy’ means non-greed—in this way, the specific negation of greed and so on, such as non-greed, is said to be ‘different from contact and so on’ because of its dissimilarity from ‘contact is touching’ and so on. Here, it should be understood that non-being-greedy and so on are also included by the word ‘and so on’ in ‘from contact and so on’. ‘By the opposite of greed and so on’ should be connected with ‘non-greed is the opposite of greed’ and so on. The rest is similar to the preceding. It is understood by the absence of non-greed, non-hatred, and non-delusion, and by their opposition, as well as by the specific negation of greed and so on, which is dissimilar to each other, and by being the opposite of greed and so on—thus it says ‘non-greed… to be connected’. ‘Greatness of meaning’ is the need to explain in many ways. ‘For the listeners’ is due to respect. 3. Although at one moment there is only one object, it is said ‘or by those’ because of the swiftness of arising in all six objects. ‘Of that’ means of that pleasure, that happiness. To show the meaning of ‘arisen’, it is said ‘proceeding for the purpose of contact as a cause’. This is what is meant: just as the feeling of joy, which is mental pleasure, arises simultaneously, so too, proceeding together with contact appropriate to it, it is called ‘of that kind’. ‘He delights’ means he makes it not inclined to anything else, with the aspiration of attainment. 5. ‘Not of that kind of that’—it is not fitting to say ‘of that kind’ either as ‘of that mind-consciousness element’ or as ‘arisen from that formless state’. Although contact is not a specific condition for consciousness, it is still a condition for it, and so it should be said that it is ‘arisen from contact with the mind-consciousness element of that kind’—referring to this objection, it says ‘and not that very thing’ and so on. Nor can it be said that ‘arisen from contact with the mind-consciousness element of that kind’ means ‘arisen from those objects, of that kind’. However, the designation of consciousness as ‘of that kind’ is certainly obtained. Thus, ‘what is the use of this?’ and so on. He says that contact, etc., should be taught in that way. 7. The thought-conception (vitakka),