English
Since the elements of phenomena are cause and effect, there might be a causal relationship between the analytical knowledges of meaning and phenomena and the fruit of stream-entry; since that is not the case, there is no such relationship with other analytical knowledges - thus he says "expression... and so on... should be considered." However, the causality of all analytical knowledges for the realization of the first fruit should be considered, just as fruits are to be obtained only through the attainment of the path. Therefore, "with eight knowledges" here, in the section on enumeration, it seems appropriate to say "with eight knowledges" in terms of the knowledges of suffering and so on, and the knowledges of the past and so on, as they are presented. The explanation of the discourse on gradual comprehension is concluded. 10. Explanation of the discourse on conventional usage 347. Regarding objects and their apprehenders: referring to form, eye, and so on. For these, being included in the aggregate of form, are entirely worldly. Of the object itself: of sound itself. For it is called "vohāra" (conventional usage) in the Pāli, both because it is to be conventionally used and because it is the act of conventional usage. There is no reason here for the apprehenders or even the object not to be objects of defilements and so on. The intention is: how can that sound-ayatana, whose supramundane nature is unproven, be supramundane according to your view, since it is entirely mundane? This "would be contradicted" Non-conceptual statement. And a conceptual statement is unreal, it is said: "Indeed, there is not..." Indeed, water conceived as fire does not burn or cook. Is it worldly, to be known by worldly knowledge, like the sense-sphere of forms, etc.? Or is it supramundane, like the path being reviewed, etc.? Thus, here, the indefiniteness of the reason should be understood. Therefore, it is said: "Because it occurs in both the worldly and the supramundane." The exposition of the discourse on conventional truth is finished. 11. Exposition of the discourse on cessation. 353. "Of the two" means of the two truths of suffering. "By two cessations" means by the two cessations called non-analytical and analytical. There, "analysis of suffering, etc." is analysis, a special kind of wisdom. The cessation spoken of by it is analytical cessation. That which is called disjunction from defiled states, that cessation which is the absolute prevention of the arising of states due to the lack of conditions, that, because it is not spoken of by analysis, is called non-analytical cessation – this is the doctrine of other schools. "Ceased without analysis" is said with reference to non-arising due to the lack of conditions. Therefore, it is said: "Not by breaking up after arising." Non-arising is also called cessation, because in the reverse of the statement of characteristics: "With the arising of this, this arises," it is shown: "With the cessation of this, this ceases." Therefore, analytical cessation and momentary cessation are not intended here. The exposition of the discourse on cessation is finished. The exposition of the second chapter is finished. 3. The Third Chapter. 1. Exposition of the discourse on powers. 354. "By way of designation" means by the manner designated, beginning with: "This is an impossibility, an occasionless thing." But since that is an elaboration, it is said: "in detail." All, such as the hindrances of defilements, and that very thing in all its aspects, due to the difference in the mode of individual occurrence. "All" here is a grasping by nature, "in all aspects" is by the difference in the mode of occurrence. For the Blessed One, knowing states, knows them without leaving out any difference in their aspects. As it is said: "All states in all aspects, of the Buddha, the Blessed One..." they come to the entrance of knowledge." (Mahaniddesa 156; Culaniddesa, Mogharajamanava-puccha-niddesa 85; Patisambhida-magga 3.5). By "uddessato" means "in part." And a part is not an elaboration, so it says "in brief." The connection is "as they know." Even by mere indication, it means by mere indication of the intentions, etc., of the divisions like knowledge of things as they are, seen by right view. Therefore, it says, "referring to merely knowing the sharpness and dullness of the faculties." By "therena" means by the Elder Anuruddha. By "evameva" means merely by knowing the basis, etc., by way of indication. This meaning is also desired by one's own debater, so it says, "How should this be questioned?" 356. By "sesesu" means among the remaining, apart from the knowledge of the maturity and immaturity of the faculties. By "paṭikkhepo" means the rejection of uniqueness. Indeed, there is also uniqueness among the remaining, referring to this question, it says, "the basis... etc.... is the intention." The explanation of the powers is concluded. 2. Explanation of the Noble Path 357. By "for one who acknowledges regarding formations" means for one who acknowledges "yes" to the question "and does one attend to emptiness?" regarding formations empty of a being conceived by view. How does the convergence of two contacts arise for one who attends to emptiness in formations, which are the basis and non-basis, in the manner stated? This is the intention. By "in the manner stated" means in the manner of "the five aggregates are empty of a being conceived by view." Or by "in the manner stated" means in the manner thus stated: "attention to basis and non-basis has formations as its object, attention to emptiness has Nibbāna as its object." Because it is said "for one who acknowledges regarding formations", it says "how does the convergence of two contacts arise?" Even though formations are empty of a being's emptiness, the attention to basis and non-basis is one thing, and the attention to emptiness is another. Thus, the question of the convergence of two contacts is indeed appropriate. But for one who acknowledges regarding formations, how is the attainment of nobility through knowledge of basis and non-basis, etc.? This should be investigated. Or what is the use of this logical consideration? The opponent's argument is indeed like a mad bird. In other similar places, the same method applies. "Having superimposed" means having superimposed the forms of men and women, etc., or even the form of a being, which does not exist, onto the aggregates of matter, etc. Here, "paṇidahanti" (they apply) is intended to mean the superimposition of what is not real. Therefore, it is said, "by way of conceptualization." And that is the aforementioned application. Even in one aggregate. The commentary on the discourse on the Noble Ones is concluded. 4. Commentary on the discourse on being liberated That the mind at the moment of the path is partly liberated and partly not liberated is a fault in the doctrine of "liberated and being liberated." For thus it is said, "partly liberated, partly not liberated." And in the commentary, this meaning is shown: "For that is the doctrine of one who is being liberated in part, liberated by eradication at that time." "In the description of incompleteness" means in the description of the non-completion of the act of liberation. Referring to which, it is said, "because 'liberated and being liberated' is stated in an incomplete sense." "By that" means by the opponent. The meaning is that "being liberated" (vimucca...pe...vuttaṃ) lacks the state of being liberated, but is spoken of in terms of the distinction of liberation. And when there is a fault, it should be brought and connected to "in the description of incompleteness." "A part" is a qualification, because it is not separated from complete liberation. "By the fruition-consciousness" means by the first fruition-consciousness that has arisen. The commentary on the discourse on being liberated is concluded. 5. Commentary on the discourse on the eighth The meaning is that they would be "abandoned," not "being abandoned." The commentary on the discourse on the eighth is concluded. 6. Commentary on the discourse on the faculties of the eighth It is in accordance with the opponent's intention that only supramundane faith, etc., are faculties, not mundane ones, that it is said, "because they have not attained the state of faculties," etc. There, "developing what leads to liberation" means bringing them forth or increasing them in such a way that they lead to liberation. And showing that his intention is that when they have attained the state of faculties, there is no further need for development, it is said, "but not developing the faculties." The commentary on the discourse on the faculties of the eighth is concluded. 7. Div Description of the Divine Eye 373. That which disperses, especially binds, creates attachment for those who are attached to objects, is a sense-object. An object of experience. That by which one experiences is an experience, power, strength, meaning, making an object of perception is a sense-field. Sense-objects, experiences, sense-fields, sense-objects… and so on… sense-fields. By these, just as there is a distinguished excellence, so too is there strength established, strength accumulated, by the jhāna-dhammas which are the conditions. The mention of sense-objects here is to show the place of occurrence of experiences and sense-fields, where, being supported by them, the accumulation of strength becomes evident. Therefore, it is said, "in such sense-objects," and so on. The accumulation of strength is also a special attainment through the excellent citta-born forms, which arise from the supramundane dhamma, from the exalted dhamma. Some say that it is that which, by relying on it, there is a turning away. The former is merely the physical eye, meaning, it is merely the physical eye prior to the aforementioned accumulation of strength.