English
Or this is the explanation of the meaning of the Pāli here: connecting "as far as" with all words, it shows the division of the designation of sense-bases by the division of things stated in another treatise, saying, "as many as are the twelve sense-bases... and so on... as much as is the division of the twelve sense-bases and the division of their kinds such as the eye-sense-base and so on, so much is the division of the sense-bases in the designation of sense-bases." This method should be applied to other designations as well. 7. Referring to "Six designations... and so on... designation of individuals," this Pāli passage, "how far... and so on... so far is the designation of faculties for the faculties," even though it is an exposition, becomes merely an enumeration, taking the division of designations of aggregates and so on, which was stated as a division of things in another treatise. Therefore, it says, "the meaning is merely by way of enumeration." The explanation of the Mātikā is finished. 2. Explanation of the Exposition 1. Explanation of the Exposition of the Ones 1. Jhāna is by way of burning up opposing states; Vimokkha is by way of being well freed from them. Thus, the Aṭṭhakathā's intention is that the jhāna factors themselves are, in the ultimate sense, vimokkha. However, the commentator, thinking "jhāna together with its associated states is vimokkha, like the spheres of mastery," said "he spoke with that intention." Indeed, jhāna states are freed from their opponents only together with their associated states, not without them. Similarly, the intention is that there is an unhesitating engagement with the object by way of delight. Or, just as there is a special designation of jhāna for the jhāna factors due to their being conditions by way of the jhāna condition, so too there is a special designation of vimokkha for them due to their connection with the function of liberation. By extension, this should be understood for the associated states. He speaks with reference to the attainment of being endowed with it for the first time. For it is said, "He dwells having touched" means "he acts having attained." In the Aṭṭhakathā, "with which... and so on... they are called attained," here, attainment should be seen as the acquisition of co-nascent and other conditions to be accomplished by them. Just as contact, where it arises, is said to "touch" that object, so too the associated even in the unwholesome, since it has that nature, he says, "touching by contact." This is connected with "it opens." By "others," by the words "even by proximity" and so on, and by the words "the cause for obtaining pre-appana and post-appana by proximity." By "others in the sense of cause," when it is said "by proximity... and so on... it certainly touches," in the sense that indicates the cause. "It touches, it attains the fruit by this," thus the synonym for touching as the state of being a cause should be understood. Only the first meaning, that is, the meaning of being endowed. By "those factors," only the phenomena stated as constituents of jhāna are taken, not as contact, the fifth, or the eightfold sense faculty, thus it is said, "the remaining... and so on... are included." This being the case, when there is the state of the remaining of feeling and mental pleasure faculties from the jhāna factor called pleasure. For then, their being touched would be the state of being touched by the other. Therefore he says, "because pleasure is to be touched." By the meanings of feeling and dominance, by the nature of feeling which is experiencing the object, and by the state of being followed by the associated which is the special pleasantness of that same. The state of observing closely is also the state of observing closely a gross object distinguished by the aforementioned meanings of feeling and dominance. Even a phenomenon of undifferentiated nature becomes of a distinguished fruit nature by having a distinguished form due to the arising of distinguished special conditions. Just as one and the same kamma is the kamma that is the cause for the arising of eye and so on. Therefore it is said, "feeling... and so on... is stated." "Factors" - this is not a plural designation due to its being dependent on that, because it is infinite, but merely because of the multitude of factors, it is plural. What is proven by this? Individual application is also proven. Therefore it is said, "individual application should also be made." If, by the application "excluding pleasure," there are the remaining three aggregates, should it be said, "the remaining three, and four aggregates"? No, because three are included in four. Therefore he says, "all applications... and so on... are stated." 2. By untimely liberation, by liberation of the lower path. For it is l It is said thus because there is no specific time to be determined for the attainment of the mark of liberation, like the liberation of the imperturbable. But the liberation of the highest path is not intended here, because it speaks of the liberation from some defilements. Therefore it is said: "some defilements are destroyed." Liberated from some defilements means liberated by cutting off from defilements like wrong view. By the attainment of the timeless...etc... means by the attainment of the timeless liberation as described, which is its basis. Therefore, it is exceedingly liberated from some sensual defilements by way of suppression. That very person, who has attained some timely liberation, is the timely liberated person as described, because the designation of timely liberation is intended by way of the distinction of timeless liberation. That person is one who has attained timely liberation, which is the basis for timeless liberation. Therefore, by that excellent timely liberation, he is thus liberated. Here, the word "iti" (thus) has the meaning of cause. Because he is thus liberated, he is worthy of receiving the designation of timely liberation. This is established by a cause for the purpose of understanding. To make that meaning clearer even by way of contrast, it is said: "but an ordinary person," etc. There, "from the state of occurrence" means from the possibility of occurrence. That person is an ordinary person who has attained jhāna. If an ordinary person is not called timely liberated because of the nature of returning, why is an Arahant not called thus due to the absence of that? It is said: "but for an Arahant," etc. "The state of not being a cause" means the state of those liberations, or of that timely liberation, not being a cause. "All" means even a dry-insight meditator, even a serenity-vehicle meditator, even one who has attained the eight liberations. The external and internal states are understood by expectation, and are to be taken according to the speaker's intention. Therefore it is said: "external means outside of the supramundane." 3. "Not form other than form." There, the form-counterpart, such as the kasiṇa-form, is taken by the word "form." That which is other than that, only the sphere of the first and third formless attainments, excluding the immaterial aggregates and Nibbāna, is to be understood as taken by the word "formless." Not to be plundered by the defilement-thieves, who are opponents, the jhāna not just the mind-basket. It should be understood that samādhi, or jhāna, is spoken of by the term samādhi. 4. Regarding "through one's own suitable heedlessness," this refers to the non-returner's lack of earnestness and persistence in higher wholesome states, and so on. For the Arahant, it refers to a similar semblance of heedlessness, or a similar lack of earnestness. This is to be understood as due to their absence of striving. For these supreme persons have all striving completely calmed. "Samayena samayanti" means "at various times." This is a locative case and also a case of usage. "Anipphattito" means "because of being unable to attain." "Assāti" refers to this commentary passage mentioned by "tesañhī" and so on. "Tenāti" means "by the sutta as it was brought." 5. Explaining the intention behind saying "by dhammas," he says "idhā" and so on. Here, "idhā" refers to the two terms "parihānadhammo aparihānadhammo" (subject to decline, not subject to decline). "Tatthāti" refers to the two terms "kuppadhammo akuppadhammo" (subject to agitation, not subject to agitation). He says "vacanatthanānattamattena vā" (or merely by a difference in word and meaning) because when there is a difference in words, there is a difference in the meaning of the words. However, there is no difference here in the meaning to be grasped through the understanding of words and meanings, because their alternative classifications are established. 7-8. "Samāpatticetanā" is the volition by which one produces and attains an attainment. Therefore, he says "tadāyūhanā" (that striving). Since mindfulness is "protection and present awareness," he says "anurakkhaṇā...pe... satī" (guarding... and so on... mindfulness). Therefore, he says "ekārakkho satārakkhena cetasā viharatī" (he dwells with a mind that has one protection, with mindful protection). For it is said that it "investigates the destinies of wholesome and unwholesome states." 11. He says "arahattamaggaṭṭho ca...pe... bhayūparato" (and one standing on the path of Arahantship... and so on... has ceased from fear) because even one standing on the highest path, like those standing on other paths, is not entirely free from fear, and thus receives the designation of having ceased from fear. 12. "Kecīti" (some) refers to those with a triple-rooted rebirth connection but dull wisdom. Therefore, it is said "duppaññāti iminā gayhantī" (they are grasped by this, 'dull-witted'). "Duppaññā" means "those whose wisdom is weak." 14. Only for one endowed with indeterminate states, by a specific condition, a determinate state. Ilābha, he said: "Where... they are.