English
"Fixed wrong view" refers to a wrong view connected with the view of no cause and so on, where one who is engaged in learning, questioning, and determining such false doctrines, and who sits in solitude contemplating with "there is no cause" and so on, establishes a wrong memory in that object, his mind becomes one-pointed, and the impulsion moments occur. In the first impulsion, he is still doubtful; likewise in the second and so on. In the seventh, he is said to have reached a state of being beyond doubt. The view that thus arises is referred to as "fixed wrong view." States prior to that are unfixed. 1039. Even though there is a distinct characteristic of co-arisen, mutually dependent, supported, and non-disappeared, etc., by merely indicating the distinct characteristic of association of the path condition, the distinct characteristic of co-arisen, etc., is also understood. Therefore, in the Pāli, it is said "associated," and thus it is said "by the distinct characteristic of association." To show the path... and so on, but the intention is not that the path factors are or are not path conditions for each other. If it is so, if the first method is the declaration of the path factors as recipients of the path condition, then it is so. The path factors, like feelings and so on, should be spoken of as having the path as their cause, and the non-pathic states such as non-greed and others, and both of those. It should not be established as in the third method which explains the conditionality of phenomena that are causes. Therefore, it is said: "It should not be said, 'having established'." "Before" means in the previous method. "Also in the second method" the word "pi" (also) includes the first method. Thereby, it shows that since right view was established in the former two methods, the third method is begun to show its conditioned nature. The questioner, not wishing to show the conditioned nature of right view in the third method, asks, "How is it shown?" and then clarifies his intention with "Is it not...?" and so on. The other person, with "Just as...", shows that just as the aggregates of formations connected with co-existent and united states of greed and so on, which are said to be causes to be abandoned by insight, are included as causes to be abandoned by insight, so too, the conditioned nature of right view, which is said to be a path-cause, is appropriate because it is included in the aggregates of formations connected with path-causes. "Different from that" means different from that cause which is right view, namely, non-greed and non-hatred. "By another" means by another way than this: "the path is a cause." Since only non-greed and non-hatred are intended, it is by this unique term: "path-cause." "By a common term" means since all three causes are intended, it is by the common term for path and non-path phenomena: "path-cause, non-path-cause." "Of these" means of the causes. "Of others" means of those connected with causes. "By way of a specific meaning" means by way of the specific meaning of the Pāli phrase "path-conditioned." The second and third methods, which proceed by showing the conditioned nature of other phenomena through non-delusion, and through non-greed, non-hatred, and non-delusion, are called "showing the cause and the conditioned in their own nature." "Because of not showing thus" means because of not showing in their own nature. "By meaning... and so on... going" means by the statement "excluding the path factors, that which is connected with them" (Dhs. 1039), the conditionality of path-like phenomena, that is, the causal nature of those connected with them, is shown in its own nature. However, the causal nature of those connected with right view, which is a path-cause, is... this means it is made known. 1040. A non-existent phenomenon should not be considered important, thus it is said to be a "real phenomenon." Therefore, in the Paṭṭhāna commentary, it will be said, "The object-dominant condition is sixfold by way of class distinction: wholesome, unwholesome, resultant, functional, material, and Nibbāna." "Leaving aside the paths and so on" means abandoning the paths and so on. "Of others" means of others apart from the paths and so on. "Adhi...pe...vassāti" refers to the state of being an object-dominant condition. Because wholesome states are superior and because wisdom is primary in the discourse on the supramundane, the pre-eminence of the investigation-dominant condition among the other dominant conditions should be understood. 1041. To show the first alternative as encompassing all beings, due to its limited scope, it is said, "even after the lapse of a thousand aeons," and so on. "That which has found an opportunity and will come to be" means the kamma that has found an opportunity and will reach its fruition. "Because it is bound to arise as a result even after the lapse of a thousand aeons, that too...pe...is said." "Because it has not yet attained its state of being attained, the non-arising of the result, which has not reached the moment of arising and so on, is its non-existence, its lack of manifestness," thus it is said, "there is no such thing as not being, it is not that it has not arisen." "There" refers to the arūpa-bhavaṅga. Kamma whose result has not ripened, not having obtained the concurrence of co-operative causes, not having made an opportunity, and not being directed towards ripening, is similar to kamma whose result has ripened, thus it is said, "aladdho...pe...deyyā." It states the meaning that "if there is no completion of the function, even kamma that has arisen is like kamma that has not arisen," and "there would be no opportunity" would not be equivalent to this. This shows the lack of opportunity for kamma that leads to decline. "Because there was no purpose previously, there would be no opportunity for arising" means that because there was no purpose, there was no opportunity for the kamma to arise. "There would be no opportunity for the occurrence of anything other than the result" means that it is impossible. This is the distinction between them. The intention is that the result of kamma with a fixed result is like a mere example. Because the great states of absorption do not have a fixed nature like the noble paths and anantariya kamma, it is said, "in the absence of strength," and so on. The special fixed result was stated. And here, "the five heinous deeds" should be seen as merely an example, because fixed wrong view also has a fixed result. Due to the doing of which kamma, which result will inevitably arise, that (kamma) receives the designation of "arising" even in its future time. And that designation of "arising," being spoken of in terms of accumulated kamma, to show that "the path has not arisen" is stated here by the future accumulated state, "what will be accumulated" and so on, was said. 1050. "Seized by clingings" is the connection. "Other" means other than objects of clinging, not to be clung to. "By the initial grasping" means by grasping in the form of reviewing knowledge, "I realized the fruit." Now, to state the meaning of the word "upādinna" by means of the prefix "upa-" which illuminates the meaning of "approached," "or by the word 'upādinna'" and so on, was said. There, because Nibbāna is not internal, he says, "only non-path-and-fruit phenomena are stated." "By others" means by internal terms and so on. The commentary on the exposition of the Tika (Triad) is finished. Commentary on the exposition of the Duka (Dyad) 1062. Going towards metta, approaching metta, is mettāyana. And that is the acquisition of metta in one's own continuum, the production, the non-abandonment of beings, in essence, it is cleansing. Thus, having said "metta, medana," he says "sinehana" (affection). 1065. "The mind delights in this and that object" thus, it is the mind's delight. "Craving's wanderings and so on" by the word "and so on," searchings and others are included. The extensiveness of craving should be understood by way of objects or by way of occurrence. The grasping of form and so on, which has the nature of impermanence and so on, as permanence and so on, is a strong attachment, it occurs especially by way of craving, because there is no view devoid of craving. Thus, by way of metaphor, he states the agent-status of the sign: "Grasping it as permanent and so on, it becomes deceptive." Because it is obtained by a clear sound, and understood as it is heard, the nature of "visata" (poisonous/spread out) in the word "visattikā" (poison/attachment) is called "the primary meaning." "The snare that roams the sky, which is this mind that wanders. By that, I will bind it" and so on. taken by Māra in the daytime. 1066. Because of not intending to do harm, etc., and because it is like anger arising in things that are not proper objects, such as rain and wind, even though it is an improper blow due to an improper object, because it is directed at beings with the intention of causing harm, etc., by imposing that upon them, it is possible to understand that when the mind is completely corrupted in relation to beings, it is a breach of the path of action. But if it were an improper object, there would be no breach of the path of action, so it is said: “Anger arising in beings is an improper blow.” Since the words such as 'paṭigha' (resistance) are also taken in the sense of striking, and the arising of a change in the earlier part of the day, etc., it is said: “The words such as 'paṭivirodha' (opposition) are their qualifiers.” 1091. Since the plural is taken as having a specific number by the proximity of other words, such as "two qualities, three qualities," it is said: "by the plural without a specific number." "The enumeration is made" - the word 'iti' has the meaning of cause. Thereby it indicates that the making of the enumeration with the plural is the reason for the question with the plural.