English
having turned back, it is the basis for the doubtful meaning of what is to be asked. Thus, in this way, with such an intention, in "yassa vā pana somanassindriyaṃ uppajjissatī" and so on, in the second questions, it determines the meaning that is included in the concluding term, which is for the purpose of concluding. Therein, in those very first questions mentioned previously, what is to be asked, in "tassa somanassindriyaṃ uppajjissatī" and so on, the arising, taken in its own nature by the mere future state, which is called arising, or in "tassa somanassindriyaṃ nirujjhissatī" and so on, the ceasing, taken in its own nature by the mere future state, which is called ceasing, it does not determine the doubtful meaning. Thus, in the manner stated, there is a determination of the concluding meaning, not of the doubtful meaning, therefore, "yassa vā pana…pe… āmantā" is stated. This method, that is, the investigation stated in the arising section, the same method applies in the ceasing section. For example, "yassa vā pana somanassindriyaṃ nirujjhissati, tassa cakkhundriyaṃ nirujjhissatīti? Āmantā" is stated. Thus, because they are not stated, because the future arisings and ceasings are not stated in their own nature. For there, they are not stated in their own nature, but rather stated by way of negation, as "nuppajjissatī" (will not arise). Therein, in the direct order. It should not be connected in this way in the reverse order. That very impossibility of connection is explained by "yathā hī" and so on. To connect that arisings and ceasings arise by surpassing arisings and ceasings, and similarly, to connect that arisings and ceasings arise without reaching arisings and ceasings. And this duality is possible in the direct order, not in the reverse order. Therefore, it says "na evaṃ…pe… sambhavantī." Therein, it states the reason: "abhūtābhāvassa…pe… sambhavānupapattito." "Abhūtābhāvassa" means of the non-existence of what has not been, the meaning is the non-existence of the arising and ceasing of what has not been. Therefore, it says "a The non-existence of the arising and ceasing of beings is asked in reverse order, therefore "yes" is said, and it is not said to be an answer, this is the connection. Of this non-existence of beings, which is without specific characteristics, of this as stated, just as the non-existence of form, the non-existence of feeling, some non-existence has specific characteristics, not so is this non-existence of beings without specific characteristics. From the non-existence of connection with another time, from the non-existence of connection with a specific time. Of such as these, those beings that are not present, that are capable of arising when there is a cause, this is the meaning of "of future ones". Of that which is to be asked by the non-existence of arising and ceasing, of the meaning that is to be asked by the non-existence of arising and ceasing, thus: "will it not arise, will it not cease?" The basis, that which is a basis, that which is determined by determination, that which is included in the term "determination". That meaning as stated is their basis, thus "tannissayā". Of such as these, of future ones, of arising and ceasing, of birth and death, of arising and ceasing, which are called birth and death, by way of rejecting non-arising and non-ceasing. Even of life and so on, even of life and the non-faculties and so on. Non-arising and non-ceasing are asked with a term of doubt, "For whom the faculty of joy will not arise, for him the faculty of joy will not cease?" "Yes" is said because there is nothing to be said by distinguishing. Therefore it is said "not said... and so on... an answer". Those who will have rebirth with equanimity in the realm of form, they are included, this is the connection. By reason of having similar characteristics to that, by reason of having similar characteristics to that state of rebirth with equanimity. That is written by mistake, because such a statement does not exist in the Dhamma Yamaka. Even there, what is to be said, is said in the Citta Yamaka, "There is no past usage 'it arose' for what is present in a moment," and so on. The description of the section on occurrence is finished. 3. Description of the section on full understanding 435-482. By worldly indeterminate things, by indeterminate things that are free from result-states and Nibbāna. Taking these, taking those worldly indeterminate things. Of those having a similar course, of the mind-faculty To the poor, "Does he fully understand the aggregate of feeling?" "Yes," and so on, as with the aggregate of feeling, the state of being fully understood is stated. For what is to be fully understood, that alone he fully understands, and so on, is said. Even when the meaning is thus not distorted, the questioner, taking a hint from "mixed," raises the question, "If it is mixed with what is to be fully understood," and so on. Its meaning is: just as here the state of being fully understood is stated for what is mixed with what is to be fully understood, so elsewhere too it should be stated for them, and similarly, the state of being developed for what is mixed with what is to be developed. Therefore, he says, "Why in the Dhamma Yamaka?" and so on. In the wholesome and unwholesome, there is an inclination towards development and abandonment, as it is said, "He abandons that unwholesome, he develops the wholesome," and so on. "Not the undeveloped" shows that just as there is a sequence of the arising of wholesome, etc., from the consciousness-door as from the sense-door, so there is no sequence of the state of being fully understood for the undeveloped, etc., as there is for the aggregate of feeling, etc. "Not grasped by the state of wholesome or unwholesome" means not grasped by the nature of origination. "Even wholesome and unwholesome" means even the states of wholesome and unwholesome are similar. It exists even without the states of being developed or abandoned, which is not on the side of the path or the truth of origination. Just as in "form is impermanent," the word "eva" (only) only excludes the opposite, "form is only impermanent, not permanent," but does not negate its suffering, non-self, etc., so in "only to be abandoned," the word "eva" (only) only negates what is opposite, "not to be abandoned," and does not indicate any other specific quality. Thus, he says, "By this, only to be abandoned," and so on. The state of being developed is grasped for that other faculty by knowing its superior progress. "Why is it said that what is to be written later is written in reverse order?" For "two persons," and so on, is extracted from the direct order, while "does not fully understand the eye-faculty," and so on, is in reverse order. "They do not abandon the faculty of displeasure" is the explanation of the meaning of the Pāli phrase "and they do not abandon the faculty of displeasure." Which but it is said, “This was said in the root of the faculty of displeasure, having gone beyond the root of the faculty of sight.” This is not appropriate, because it was said with reference to what came in reverse order. Commentary masters do not skip over the first occurring word and explain the meaning of a similar word that comes later. Indeed, in the commentaries, the explanation of meaning is begun and concluded according to the order of words. Therefore, it should be understood that it is written in proper sequence, not in reverse sequence, because what was said in direct order, such as “two individuals,” has been extracted. Here: in this section on full understanding. Six individuals: six individuals, including ordinary people, up to those on the path of non-return. They are taken undifferentiated, because the specific tasks of the capable and the incapable are not distinguished there. But where the task of the capable is taken, and where that of the incapable is taken, while there is the general inclusion of ordinary people, there they are mentioned by differentiating them, as shown by the opening words: “those ordinary people who will attain the path, and those ordinary people who will not attain the path.” Arahant: a noble one, or this is the reading. Endowed with the first path and fruit: endowed with the former path and fruit. The other: the Arahant. Having known the distinction of individuals thus: here, an ordinary person is taken as incapable; here, capable; here, noble ones, and those endowed with the first path and fruit up to those endowed with the highest path and fruit— having known the distinction of individuals as stated. Therein, therein: in those passages that occur by way of inclusion of these individuals as stated— two ordinary people, eight noble ones— by way of distinction and non-distinction. By way of determination: by way of a word of determination, or by way of certainty. Having extracted: having drawn out. The answer should be connected: it should be clarified by showing the meaning as stated, in connection with the Pāli text that proceeds by way of answering. The explanation of the section on full understanding is concluded. The explanation of the Indriya-yamaka is concluded. The sub-commentary to the Yamaka-pakaraṇa is completed. Homage to that Blessed One, the Arahant, the Fully Awakened One. Homage to the Perfectly Self-Enlightened One. Anuṭīkā on the Paṭṭhāna-pakaraṇa Description of the Commencement of the Text By sense pleasures and so forth: by sense pleasures, by jhānas, by supernormal powers, by mastery over mind, and so forth. They sport: they delight in the experience of play. In them: in sense pleasures and so forth. They dwell: they behave by changing postures and so forth. Enemies: enemies of external and internal kinds. Mastery: sovereignty in various places. Position: the position of chief general, viceroy, and so forth. The word "and so forth" includes retinue, distinction, and so forth.