English
'All the divisions' means all the divisions that receive an explanation in each condition, such as 'wholesome for wholesome', etc. 'To show those conditions in sequence' means to show those conditions, such as root, etc., in the sequence of terms like 'wholesome', etc. 404. Desiring a special fruit, just as an offering is purified by the giver as well as by the recipient, so too they give gifts, thus it is said, 'having purified'. By 'worthy of being said to them', it shows that the purification is exclusive to those like the once-returner, etc. Indeed, even that which precedes the highest path is purification, but since one who is no longer in training reviews it, it is not taken here. 'That' refers to purification. 'Lineage-changing consciousness' is that which is worthy of being called 'lineage-changer' at the time of the arising of the eighth (consciousness). the mind. The meaning here should be understood as: the Gotrabhu mind, either as being like Gotrabhu, or as overcoming the lineage of stream-enterers and so on. It establishes the conditioned as distinct from the ground, not as a conditioning phenomenon, as in "only wholesome states of the three planes." Because of a different teaching method, the intention is that it is different from the teaching that refers to individuals, such as "for one endowed with a wholesome mind," otherwise, what has been taken would not be taken again. 405. It is said that the activity of craving, like that of one free from lust, and like that of one free from joy, is not delighting in the object but rather observing it with equanimity, as stated in "delighting... and so on... activity." It is called "delight in craving" because it is craving that is distinguished by the exhilarated nature of rapture that arises suddenly, and it is with reference to that that it is said, "the activity of craving accompanied by the activity of rapture." And just as craving, distinguished by rapture with the aforementioned specific activity, is delight in craving, so too is delight in views to be understood. But since that, in essence, is just view distinguished by specific conditions, it is said, "delight in views is just view." But here, in these two meanings expressed by the word "delights" in terms of craving and view. The statement "for one who delights" is said with reference to delight in views, and with this intention, it is said, "taking only the latter meaning." But since "for one who delights" is stated without qualification, the meaning intended here is: for one who delights in terms of craving, and for one who delights in terms of view. Therefore, the statement "delight... and so on... cannot be said" is out of place here. Why? Because delight is spoken of even in a continuum free from views. The former meaning is stated only in terms of delight in craving, that is, one delights in terms of craving. But in the two mind-arisings accompanied by joy, he refers to minds accompanied by joy that are free from views. By what has been said, that is, by the joy spoken of as "the joy of one with lust," for one who delights with joy, and for one who delights with lust in those very two minds as stated, and Even in the four minds accompanied by joy, for one delighting with craving accompanied by rapture, and in the four minds associated with wrong view, for one delighting with delight in wrong view, wrong view arises. Thus, the connection here should be understood. Therefore it was said, "It is possible to connect it in this way." Just as delight in wrong view arises from the support of wrong view, so too, delight in craving arises from the support of craving, this should be seen. According to the saying "delights, lust arises," the arising of lust should also be stated for one delighting with craving accompanied by rapture, or it should not be stated, as the arising of lust is already mentioned by delight in craving. 406. When it should be said "tadārammaṇatāya," it is said "tadārammaṇatā." He says, "Here, the case ending has been dropped." Here, the meaning denoted by the word "tā" in "tadārammaṇatā" is "state" or "being." And showing that this "state" is not different from what is denoted by the word "tadārammaṇa," he says, "There is no 'state' other than the possessor of the state." By this, he shows that this word "tā" is in its own meaning. Therefore he says, "The meaning is that the result is the state of being 'that object'." In this sense, "tadārammaṇatā" should be understood as a singular noun. Consciousness-sphere... and so on... it is not stated. Although for the results of the sense-sphere, karma is taken as the object, that karma, however, is not definitively established as the object for this particular resultant consciousness, as it is for the results of the consciousness-sphere and the neither-perception-nor-non-perception sphere. Due to the many varieties of sense-sphere resultant consciousness, therefore, even if it is obtainable, it is not stated, is the meaning. If so, why is it not shown even if it is obtainable? To this doubt, he says, "But by 'that object'..." and so on. In attaining in direct order, the object-state of the proximate attainment is mostly shown. Otherwise, the statement "or in reverse order, or by skipping one" would be meaningless, is the intention. "It might be" means that even a non-proximate attainment might be the object, it cannot be denied, is the meaning. For this very reason, "mostly" was said. This being so... If by mere advertence, the unconditioned objecthood of wholesome aggregates is intended, then, in that case, it should be said, and in the Pāli, it should be said "of the knowledge of psychic powers," because that too is an object of advertence. That is not said. That unconditioned knowledge of psychic powers is not said as "wholesome aggregates are of the knowledge of psychic powers." They become objects. These are the knowledge of others' minds, etc. By which, by the body, etc., by the advertence making the knowledge of others' minds, etc., and other wholesome states, objects. 407-409. The arising of displeasure should be understood as being due to the perception of danger, and by its very nature, as merely undesirable; thus it should be connected. The kinds of impatience should be understood by the distinctions of the bases of resentment, etc. 410. "Of all" means, when taken as limited by the context, of all unconditioned states; but when taken in another sense, of all knowable things. "Due to impossibility" is said because what is to be said is infinite and immeasurable, not due to the obstruction of ignorance. 417. It is said that the emergence called purification does not arise without a preceding cause, as "the emergence from the mental continuum without a preceding cause is merely the life-continuum." For the purification of a special state already attained, making it proficient, is not called "without a preceding cause." Thus it is said: "Indeed, the lower, lower proficient jhāna becomes the footing for the higher, higher one; therefore, purification is also called emergence." Since it is to be adverted to, there is nothing to be said, meaning, since it is similar in being wholesome, and there is no need to avoid it, there is nothing to be said by way of distinguishing it. Therefore, showing whatever distinction is found here, he said: "the sphere of neither perception nor non-perception... and so on... by attainment." It is said in the chapter on the arising of consciousness, and in the Paṭṭhāna, what should be said as "when wholesome states cease, resultants arise as their objects" and so on, "in the state of being an object immediately after action," that is already said in the commentary on the chapter on the arising of consciousness. Both of them, which are "wholesome resultant rootless consciousness accompanied by joy, equanimity..." "and accompanied by joy" refers to two mind-consciousness elements, both of which are spoken of as mind-consciousness elements accompanied by joy. Why? Because they are the immediate condition for the determining of the ten sense-sphere bhavangas, at the time of their registering and investigating. However, those accompanied by equanimity should be understood as the mind-consciousness elements of the ten results mentioned, acting as the determining at the time of their registering, etc., and as the mind-element at the time of investigating, and as bhavanga. 423. "Having penetrated" means "having known." "Should not be grasped firmly" means "a firm grasp should not be taken." "Of the strong... etc. ...ripening" by this it shows that strength and weakness are not the measure, but the opportunity created is the measure. And the opportunity created should be understood as the facing towards ripening when other conditions are present. "Whatever" means "whether strong or weak." It can be said that some kamma producing results is not a decisive support condition. For if there were an inseparability of kamma and decisive support conditions, then in the result triad, if the decisive support condition were taken, the kamma condition would not need to be stated separately; and in the feeling triad, if the decisive support condition were taken as an opponent, it would not be said to stand with the kamma condition – this is the intention. However, it can be said that in a teaching focused on the availability of two conditions, even if the decisive support condition is taken, the kamma condition should still be stated. For stating what is available is proper, and similarly, even if the decisive support condition stands as an opponent, the kamma condition should still be stated because decisive support has many varieties. It should be understood that it cannot be said that kamma producing results is not a decisive support for the result. "Disrespect occurring in another" means disrespect occurring in another's mind-stream directed at oneself.