English
for the factors that have transcended the foundational jhāna, being endowed with distinction by the foundational jhāna which is the basis, determines the distinction of the jhāna factors and so on of the path; thus it is said, "by the determinations of the foundational jhāna and insight." And just as by the foundational jhāna which is the basis, so by the contemplated jhāna which is the object, in the presence of both, the insight, endowed with distinction according to inclination, determines; thus he says, "thus in other statements too... it should be applied." In the formations of the foundational jhāna means in the formations of the first jhāna. For it is said, "making the first jhāna the foundation." By the absence of the cultivation of dispassion and non-dispassion for each, means by the absence of the cultivation of dispassion and non-dispassion for initial application and so on. Thereby, the conferring of distinction upon the object-jhāna by insight is a strong condition. This is what he said. The foundational jhānas and the jhānas contemplated are indeed the proximate causes for the special qualities like the factors of awakening. This is the proximate cause of the foundational jhānas and contemplated jhānas, when it exists. Because of its non-existence, there is non-existence, meaning, because of the non-existence of that intention. For the path of the fourth jhāna, the formless jhāna itself might be the foundation for the formless realms, so he said, "excluding those of the fourth jhāna." The second jhāna and so on, which are the support and object of insight, are the proximate causes for the noble path to transcend gross elements. With five factors, meaning, with five jhāna factors. "The foundational jhānas and so on, which are taught by various doctrines, are called 'doctrines' because they are associated with doctrines," with this intention, he said, "these three doctrines." Or, those foundational jhānas and so on, which are the means by which one speaks, are doctrines. By "the continuum of result... ...well-formed," it is shown that when kamma arises in a continuum, it creates some special quality as it arises there. Because its result is in that very continuum, not elsewhere. Like the preceding conformity, meaning, just as the preceding conformity knowledge follows the conformity that arose at the gotrabhu stage, so too. That too, meaning, the conformity knowledge that arose at the gotrabhu stage would follow another conformity knowledge, it would arise immediately after it. That plane, meaning, that plane, which is called the five aggregates of clinging, is the place where defilements arise. "Having taken 'one existence' and spoken," by this, it is shown that "seven existences, two existences" should also be understood according to intention, not literally. Here is the intention: this classification of one existence is by way of mixed rebirth, for example, once among the sensuous realm deities, once among humans. And what was said, "they do not take an eighth existence" (Khp 6.9; Sn 232), that too refers only to the sensuous realm existence. They say there is no classification for the exalted existences. Similarly, in "excluding two existences," it also refers to the sensuous realm. due to the mixed nature of gods and humans, therefore, the two existences in the sense-realm mean the two existences of sense-realm gods and humans. In previous interpretations, by distinguishing individuals, the path was differentiated, saying for some it wavers, for some it does not waver, and the meaning was stated without the affirmation “it wavers indeed.” However, since in the commentary (Dhammasaṅgaṇī Commentary 350, Lokuttarakusalapakiṇṇakakathā) it is said, “just as the path, so too the dominance wavers indeed,” therefore, when all paths are taken without distinction, wavering is certainly possible, and so the third interpretation, which affirms wavering, states “it wavers indeed, not it does not waver.” The explanation of the section on miscellaneous supramundane wholesome states is finished. Explanation of the First Path’s Twenty Great Methods 357. By terms like jhāna and magga, those who awaken are intended. Especially in the earlier part, with the intention that they have the resolve “I cultivate jhāna, I cultivate the path,” it says “whose earlier part,” and so on. 358. By way of supporting condition, it means the earlier volitional formation consisting of such a mental process. Therefore, it says “whose indeed,” and so on. “Corresponding strengths” refers to the possession of special power through the attainment of the dominant condition. If the dominance of desire and so on is by way of earlier volitional formation, why are only these stated in this way? Are not earlier volitional formations also found for faith and so on? It says “of other states,” and so on. “Due to not having that nature” means lacking the nature of being exceedingly followed by co-arisen states. Even though faith and so on, due to being faculty conditions, are followed by co-arisen states, yet in one mind-moment, without another of equal weight, the nature of being followed by co-arisen states is not theirs as it is for desire and so on. Thus, only these are stated as dominant. And having done so, the distinction between the faculty, co-arisen, and dominant conditions becomes clear. Explanation of the Thousand Methods of the Four Paths 362. The activity of conceit is similar to wrong view. Indeed, it is like a dominant factor, and other does not occur together with the dominant view. In one part... it is a simile, not in every respect, otherwise, like the spreading of darkness at sunset, the non-occurrence of the covering of truth would arise in obstructing the noble path, is the meaning. "Aññamañña" means others (are) others. The case ending in "This Sutta is brought" should be changed. "In the manner stated" means in the manner stated in this commentary. "Because it is not stated by way of simile" means because it is not stated by way of simile in this Sutta. Or "in the manner stated" means by the method stated in this Sutta, because it is not stated by way of simile in this commentary. They are like parts, by which they are connected to the mind, and are called "cetasika" etc., as "belonging to the mind," but it should be understood that they are not called "phassika" etc. The explanation of wholesome states is finished. The section on unwholesome states. The chapter on the exposition of phenomena. The explanation of the first consciousness. 365. Because of the impossibility of the three moments in unwholesome states, the word "samaya" means a collection of concurrence, time, and cause. Referring to the state of being accompanied by joy, indeed by one overcome by greed, grasping a desirable aspect in a desirable object and also in another (undesirable one), and so on, "according to suitability" is said. "Unwholesome" is in the sense of unhealthiness because of being afflicted by defilements, in the sense of blameworthiness because of the existence of the fault of defilements, in the sense of being born of unskillfulness because of being born of ignorance; and "having the characteristic of blameworthy and painful result, having the function of generating harm, having defilement as its manifestation, having unwise attention as its proximate cause, or having the characteristic of blameworthiness because of its reprehensible nature, having the function of defilement, having undesirable result as its manifestation, and having the proximate cause as stated"—because these should be followed by the method stated in this and other ways, "having followed the stated method" is said. Considering "going is movement, is occurrence," it is said, "mere going, mere movement, mere grasping." For indeed, the going of view is occurrence. "Because of being a proximate cause" means because of being a proximate cause; for just as wise attention is a very proximate cause for wholesome states, unwise attention is a very proximate cause for unwholesome states. Even so, indeed, as In the cause of hearing wrong doctrine, etc., when improperly not attended to and not established, there is no unwholesome activity. And thus it will be said in the commentary, "improper unwholesome." By this, the state of being a sole cause is also stated. Deliberation, enduring cold, etc., is said to be living with heedfulness, "endurance is not being heedless." Therefore, by "restraint of mindfulness" here, restraint of endurance is said, the intention being because restraint of the faculties has already been mentioned. Restraint of abandoning is restraint of energy. For it is said by "does not tolerate arisen sensual thoughts, abandons them," etc. (M.N. 1.26; A.N. 4.14; 6.58). Delusion, in the opposing aspect of right practice, is the manner of being taken as the opposing aspect of right practice. For by it, those who are hindered do not practice rightly. The special connection of covetousness is the attainment of the path of action. Non-investigation is delusion. And it here should be understood as devoid of wrong view. But for that accompanied by wrong view, because of its subservience to wrong view, it is apprehended by the apprehension of that (wrong view) itself. "In what is not a basis" means in a matter not to be believed. "Assent with inclination" thus states the counterfeit of faith of delusion and wrong view. From heedlessness by shamelessness, fearlessness of wrongdoing, delusion, etc., by causes such as shamelessness, etc. "In a mind devoid of protection" shows the very absence of mindfulness of the mind. For mindfulness has the characteristic of protection. By this, the two phrases "in a faithless mind, in a blind, foolish mind" are explained. By "resentment, etc.," by the word "etc.," greed, etc., are included. Because of the nature of greed, etc., being obsessions, etc., "without distinction" is said