English
The compiler, in saying this, has mentioned the grasping of sense-objects in the Pāli text. It is not for the purpose of showing a distinction in sense-objects. Because for both, the sense-object is merely the visible form, thus it speaks of the similarity, the non-distinction, of the sense-object, or it elucidates the distinction of the similar, this is the interpretation. Supported by Dhamma… and so on… is the intention, otherwise, there would be no doctrine. Path means a means, a cause. For it is only from one who possesses a natural eye that the divine eye arises. Why? Because the divine eye knowledge is produced by increasing the kasiṇa light, and that is not possible without the uggaha-nimitta in the kasiṇa-maṇḍala. Therefore, it is said, "it is said only to show the conditionality of the physical eye." By that, by the word "path." By the condition of rūpāvacara-jhāna means, the rūpāvacara-jhāna being the condition, the rūpāvacara-jhāna-citta-born forms arise. There is nothing to be said about those arisen from jhāna-kamma. This is his doctrine. 374. By which, by desiring and acknowledging the state of the divine eye as the eye of wisdom. The three eyes, the physical, divine, and wisdom eyes, would exist for one who speaks of them as being within the eye. Therefore, that… is the meaning of "does not wish." The explanation of the Divine Eye is finished. 9. Explanation of the Knowledge of the Passing Away and Rebirth of Beings According to Their Deeds 377. Because it is the basis for the divine eye, it is said, "the divine eye is the proximate cause for the knowledge of the passing away and rebirth of beings according to their deeds," not that the divine eye is the function of knowing the passing away and rebirth of beings according to their deeds, because it does not perform that function. Since that which is not different from one thing is also not different from another, it says, "by this...etc....it must be." There, it prevents a difference in meaning, meaning it prevents the knowledge of the passing away and rebirth of beings according to their deeds from being different in meaning from the divine eye knowledge, because it is a part of it. Indeed, it is its auxiliary knowledge. The intention is that it does not prevent the divine eye from being different in meaning from the knowledge of the passing away and rebirth of beings according to their deeds, because it is not a part of it. The function of the divine eye is to know the passing away and rebirth of beings according to their deeds, as desired by the opponent, not that the knowledge of the passing away and rebirth of beings according to their deeds is the function of the divine eye. Showing that meaning by connecting it to "the knowledge of the passing away and rebirth of beings according to their deeds is indeed the divine eye," it says, "and the word 'eva' (indeed)..." and so on. The explanation of the Knowledge of the Passing Away and Rebirth of Beings According to Their Deeds is finished. 10. Explanation of Restraint 379. In the Āṭānāṭiya Sutta, it is stated, "There are, bhikkhus, yakkhas who are mostly unrestrained from the destruction of life" (Dī. Ni. 3.276, 286), thus the existence of both restraint and lack of restraint among the Cātumahārājika devas is undisputed. To show that the Tāvatiṃsa devas and others are mentioned only where there is dispute, it is said, "of the Cātumahārājika devas." If this is the case, if there is no restraint or lack of restraint among the Tāvatiṃsa devas, then in that case. In "drinking liquor," the word "is heard" should be brought in and connected. How is it heard? For it is said in the Kumbha Jātaka: "Having drunk that, the former devas, heedless, Fell from heaven for an eternity; Knowing such a useless intoxicant, How, great king, could one drink it?" (Jā. 1.16.58); There, "former devas" refers to the Asuras. For they were known as "former devas" because they existed before the Tāvatiṃsa devas. "Heedless" means they became heedless through drinking liquor. Tid exists in the human realm, up to the Cātumahārājika realm, which are the third world-like divine abodes, or it is merely a name for that divine abode. "Sassatī" (eternal) refers solely to long life. "Samāyā" (together) means together with their own asura māyā, meaning they passed away together with asura spells. And it is said in the Commentary: "When the visiting devaputtas arrived, the resident devas prepared drinks and food. Sakka gave a signal to his retinue." Therefore, it is said: "It should be said that for them, there was no lack of restraint in drinking intoxicants." And here, from the time of the Tāvatiṃsa devas' appearance, there was no drinking of intoxicants there, much less killing living beings and so on. Thus, because there was no need to refrain, from the Tāvatiṃsa realm upwards, in the divine worlds, there are no vows to be fulfilled in terms of the perfection of undertaking restraint, but there are supramundane ones. Similarly, the lack of restraint to be abandoned by them. For there are indeed defilements that are to be abandoned by the path, even for those whose latent tendencies are not abandoned. The explanation of the discourse on restraint is finished. The explanation of the third chapter is finished. 4. The Fourth Chapter 1. Explanation of the discourse on a layperson being an Arahant 387. "Gihichandarāgasampayuttatāyā" (due to being associated with sensual desire as a layperson) means due to being associated with sensual desire in the state of a layperson, in the state of one who enjoys sensual pleasures. The explanation of the discourse on a layperson being an Arahant is finished. 4. Explanation of the discourse on being endowed 393. "Pattiṃ" (attainment) is acquisition. Acquisition is being endowed, and in the Pāḷi, it should be understood that being endowed with the four contacts and so on is meant. The explanation of the discourse on being endowed is finished. 5. Explanation of the discourse on being endowed with equanimity 397. "Sabbaṃyojetabbaṃ" (all should be connected). Here, if those Arahants are endowed with six kinds of equanimity, just as they are with the four aggregates, then the six kinds of equanimity, each associated with contact and so on, should be connected as "endowed with six contacts and so on." The explanation of the discourse on being endowed with equanimity is finished. 6. Explanation of the discourse on "awakened by enlightenment" 398. "Pattidhammavasenā" (by way of the state of attainment) means by way of the saṅkhāra (conditioned phenomenon) disconnected from consciousness, as stated by "the state of attainment is named..." "Bodhiyā buddho" (awakened by enlightenment) is the question. "Bodhiyā niruddhāya" (when enlightenment has ceased...) "He is not awakened by the cessation of what has gone" - such is the inquiry. In this way, inquiries and questions should be understood elsewhere too. The explanation of the discourse on "Awakened to Enlightenment" is concluded. 7. Explanation of the Discourse on Marks. 402.Therefore, since the possession of marks by a non-Bodhisatta, a universal monarch, is not found elsewhere than in the Bodhisatta's last existence, therefore, "a Bodhisatta is endowed with marks" is not a proof of this meaning. Therefore it is said, "Even what is brought is like what is not brought." The explanation of the Discourse on Marks is concluded. 8. Explanation of the Discourse on Entering the Fixed Path. 403."Fulfilling the perfections" - this is an indication of the Bodhisatta's practice, not a showing of the perfections' complete state. Therefore, it should be understood that the undertaking and commitment to them are also included. For from the Great Vow onwards, the great beings are called "fixed" (niyata). As it is said: "Thus, endowed with all qualities, men are fixed on enlightenment," and "He will surely be a Buddha." They do not declare this because some phenomenon called "fixedness" has arisen, but rather they declare it because "he will certainly fulfill the perfections and become a Buddha." This refutes a different doctrine imagined by other schools, not the fixedness on enlightenment itself. Therefore it is said, "It is merely not..." and so on. The explanation of the Discourse on Entering the Fixed Path is concluded. 10. Explanation of the Discourse on Abandoning All Fetters. 413.Even though some fetters are abandoned by the lower paths, the declaration of abandoning all fetters, as in "the destruction of the five lower fetters" and so on, is a figurative expression, referring to their complete absence through the manner of description. Therefore, it is said, "Without taking this figurative meaning." The commentators say that "he takes it as being abandoned only by the path of Arahantship," meaning "the highest path alone abandons all fetters" - this is the doctrine he holds. "If it is so" means if he acknowledges it as such merely by its completeness. The explanation of the Fourth Chapter is concluded. 5. The Fifth Chapter. 1. Liberation. Now, the explanation 418. The knowledge of fruition does not exist. The connection is that the remaining knowledges of insight, path, and review are not to be called liberated. "Here" means in these four knowledges. It is taken by the term 'insight' because it is a task far removed from the path, etc., and because it is the culmination of insight. The explanation of liberation is finished. 2. The explanation of the knowledge of the adept 421. The doctrine of others is that the knowledge of the adept exists with reference to the adept. He states this meaning: "not included in the adept or the qualities of the adept," (and shows it) "by this...etc...". The explanation of the knowledge of the adept is finished. 3. The explanation of perversion 424. Like the designation "auspicious" for what is inauspicious, he speaks of ignorance...etc... The explanation of perversion is finished.