English
But the Perfectly Enlightened One is the chief because of supreme lordship, therefore all these faculties are declared by the Blessed One as they really are, and are fully awakened, thus they are faculties by the characteristic of being taught by the chief, and by the characteristic of being seen by the chief. Therefore, some of them are served by the Blessed One by cultivating the range, some by cultivating meditation, thus they are faculties also by the characteristic of being associated with the chief. Moreover, these are faculties also by the characteristic of lordship, which is the nature of dominance. In "eye faculty," etc., the meaning of eye, etc., has been explained below. But in the last three, in the earlier part, the uncomprehended, the deathless state, or the four noble truths, "I shall know," thus for one who has undertaken, because of arising, and because of the nature of the characteristic of a faculty, the faculty of "I shall comprehend the uncomprehended." Because of knowing, other than the faculty, the faculty of "other-knowing." For the one who has known, whose task of knowledge is completed in the four truths, the faculty of the one with taints destroyed. These are the sense faculties of final knowledge. Here, the dominance of the sense faculties is to be understood as bringing about the fixed nature of objects such as forms in the process of the arising of consciousness through the eye and so on, immediately after the sense faculty of sensitivity, and as conforming to their sharpness or dullness. But the dominance of the mind faculty and so on is to be understood in their respective characteristics of cognizing and so on. The rest is easy to understand. This is the meaning of the terms here. Here, in terms of the difference in the nature of the phenomena, the life faculty is twofold, as material and immaterial. The five faculties beginning with the happiness faculty are a single phenomenon because of the nature of feeling, and likewise the four faculties beginning with the wisdom faculty because of the nature of non-delusion. But the remaining sense faculties are each a single phenomenon. Thus, in the ultimate sense, only sixteen phenomena are taught as the twenty-two sense faculties. Here, the remaining mental factors, material phenomena, and Nibbāna are not included. This is the difference in the nature of the phenomena. Here, in terms of the method of analysis, the Suttanta division is not taken up. Why? Because the twenty-two sense faculties do not occur in this order in the Suttanta. For in the Suttanta, sometimes two sense faculties are spoken of, sometimes three, sometimes five, but there is no continuous occurrence of twenty-two. There is no difference in the Abhidhamma division either. But in the method of questioning, of the twenty-two sense faculties, how many are wholesome…how many are unconditioned? The faculty of "I shall know what is not yet known" is wholesome, the faculty of displeasure is unwholesome, the four faculties of faith, mindfulness, wisdom, and final knowledge are wholesome and indeterminate, the six faculties of mind, life, joy, equanimity, effort, and concentration are threefold, and the remaining ten are indeterminate. Six sense faculties are associated either with pleasant feeling or with neither-painful-nor-pleasant feeling, three are threefold, life is threefold and not to be stated, and twelve sense faculties are not to be stated at all. Three are resultant, two are resultant-and-non-resultant phenomena, the seven material sense faculties are neither-resultant-nor-non-resultant-and-non-resultant phenomena, the faculty of final knowledge is either resultant or resultant-and-non-resultant, and nine sense faculties are threefold. Nine sense faculties are graspable and objects of grasping, the faculty of displeasure is ungraspable and an object of grasping, and the remaining twelve are threefold. This is unoriginated and fit for origination, three are unoriginated and unfit for origination, nine in three ways. The faculty of displeasure is with initial and sustained thought, the faculty of equanimity is likewise without initial and sustained thought, nine are without initial and sustained thought, eleven in three ways. Seven are material faculties, and the faculties of pleasure, pain, and displeasure are ten limited ones, the last three are immeasurable, the remaining nine in three ways. Therein, the faculty of joy is exalted only by way of the form realm, the remainder should be understood as also by way of the formless realm. Five faculties are visible and resistant, seventeen are invisible and non-resistant. The faculties of wisdom, etc., four are roots, the rest are not roots… the faculty of displeasure is with defilements, the faculties of mind, life, joy, equanimity, energy, and concentration are in two ways, the remaining fifteen are without defilements - this is the method of asking questions. In these faculties, A judgment free from the Pāli; Now should be understood in order, By one who desires skill therein. "In order" means this is also the order of teaching. Therein, for the complete understanding of internal phenomena, the attainment of the noble planes occurs, thus the faculties of eye, etc., which are included in the self, are taught first. That human existence which, based on which phenomenon, goes to the designation "woman" or "man," for the purpose of showing "this is it," then the faculties of femininity and masculinity. To indicate that this twofold also has its function bound to the life faculty, then the life faculty. As long as its continuation, so long the non-cessation of these feelings. And whatever is felt, all that is either pleasure or pain, to indicate this, then the faculties of pleasure, etc. But for the cessation of that, these phenomena should be cultivated, thus for the purpose of showing the practice, then the faculties of faith, etc. "By this practice, this phenomenon first arises in oneself," thus for the purpose of showing the unfailing nature of the practice, then the faculty of "I shall know the unknown." Because it is the fruit of that, and because it should be cultivated immediately after that, then the faculty of final knowledge. After this, by cultivating this, the attainment of this And to make it known that in this attainment, there is nothing further to be done, the unknown faculty, the ultimate assurance, was taught. Thus, the method of deciding the meaning beyond the Pāli, in order, should be understood. The Explanation of the Analysis of the Faculties is Finished. The Explanation of the Analysis of Dependent Origination Now, as for the meaning in the Analysis of Dependent Origination, beginning with "Ignorance as condition," "Avindiyaṃ" means it finds or obtains what is not found, such as bodily misconduct, or it does not find what is found, such as bodily good conduct, or it makes things unknown according to their nature, or it drives beings in the beginningless Saṃsāra, or it drives where there is no existence, or it does not drive where there is existence, thus, ignorance. Because it goes to the result depending, it is a condition, a thing that is helpful for the arising and the continuation of things. And that ignorance is also a condition, thus, ignorance as condition, therefore, because of ignorance as condition. They construct what is constructed, thus, constructions. Hereafter, in "Constructions as condition, consciousness," etc., what has been said should be understood in the same way as said before. But in what has not been said, it cognizes, thus, consciousness. It bends, thus, name, it takes form, thus, form, and name and form, thus, name and form, should be understood by the method of one remainder, similar in part. It extends the sense bases, and it leads the sense bases, thus, sense base, and the sixth sense base and the six sense bases, thus, the six sense bases, should be understood by the method of one remainder. It touches, thus, contact. It experiences, thus, feeling. It thirsts around, thus, craving. It clings, thus, clinging. It becomes, and it causes to become, thus, becoming. Generating is birth. Decaying is aging. They die by this, thus, death. Lamenting is sorrow. Bewailing is lamentation. It causes pain, it cuts in two as arising and ceasing, thus, pain. The state of being downhearted is dejection. Great distress is anguish. They come into being, thus, they arise. And not only with sorrow, etc., but rather, "because of ignorance as condition, constructions arise," etc., the word "arise" should be connected with all the terms. Thus, the establishment of conditions and dependently arisen things is done. Thus, it is indicated. It shows the lack of guidance, therefore, due to causes such as ignorance, not due to the creation of a lord, etc. Of this, that is, of the aforementioned. Of the whole, that is, unmixed, or of the entirety, of the mass of suffering, that is, of the collection of suffering, not of a being, nor of happiness, auspiciousness, etc. "Samudaya" means arising, "hoti" means comes into being. This, for now, is the meaning of the words here. Here, in the distinction of the Dhamma, "ignorance" is, according to the Suttanta method, unknowing in the four places of suffering, etc., or according to the Abhidhamma method, in the eight places together with the past end, etc. But "saṅkhāras" are threefold: meritorious, demeritorious, and imperturbable saṅkhāras, or threefold: bodily, verbal, and mental saṅkhāras, thus sixfold. Therein, the thirteen volitions, eight wholesome volitions pertaining to the sense sphere, and five wholesome volitions pertaining to the form sphere, are called meritorious saṅkhāras. The twelve unwholesome volitions are called demeritorious saṅkhāras. The four wholesome volitions pertaining to the formless sphere are called imperturbable saṅkhāras. But this triad of saṅkhāras is stated to show the occurrence through the doors,