English
, or the desire element, etc. "Different elements" means the different kinds of elements due to the distinctiveness of those very elements. "World" means the world of aggregates, sense bases, and elements. "Knows as it really is" means, in the ways stated in the analysis of aggregates, sense bases, and elements, etc., of those various elements, He knows the diversity, the manifoldness, without confusion. Not only does the Tathāgata know the diversity of the conditioned world, but he also knows the diversity of the unconditioned world, which cannot be penetrated by individual Buddhas and others. They know only a part of the diversity of the conditioned world, but they do not know the unconditioned world; this is the domain of the All-Knowing Buddha. Thus, he can know in countless ways that with the abundance of this element, there is endless diversity in the form, color, smell, taste, and nutritive essence of trees, shrubs, and creepers, including trunks, branches, vines, bark, leaves, flowers, and fruits, and in their locations and seasons, and also in the diversity of earth, mountains, and so on, but no one else can. The fourth power. In the fifth, "different inclinations" means having different inclinations due to inferior and superior inclinations. He knows as it actually is that those with inferior inclinations associate with those with inferior inclinations in all three times, and those with superior inclinations associate with those with superior inclinations. There, too, the faithless associate with the faithless, the immoral with the immoral, those with wrong views with those with wrong views, and those endowed with faith, virtue, learning, generosity, and wisdom associate with those like themselves. Those endowed with faith, virtue, and so on do not associate even with their own teachers and preceptors who lack these qualities, and these others associate only with those like themselves. The fifth power. In the sixth, "other beings" means prominent beings. "Other individuals" means inferior beings other than those. Or these two terms are used in the same sense, divided according to those who are to be trained. "The superiority or inferiority of the faculties" means the superiority and inferiority of the faculties of faith and so on, that is, their increase and decrease. "As it actually is" means that he knows in every way the sharpness or dullness of the faculties of faith and so on in all beings, according to their inclinations, underlying tendencies, character, and inclinations. There, "inclination" means the place of dwelling, where the stream of consciousness of beings constantly resides. It is of two kinds: the inclination towards the round of rebirths and the inclination towards liberation. There, the eternalist The view that all is impermanent is called a closed disposition. All insight knowledge, from grasping conditioned name and form, and path knowledge, is called an open disposition. For path knowledge is indeed a disposition, as stated in the passage beginning, "These, monks, are the ten noble abodes, where the noble ones dwell." Knowing the dispositions of beings, the Blessed One knows even in the moment of non-occurrence of both views and knowledge. The Blessed One knows a person inclined to renunciation and other virtues as such, knowing that "this one delights in renunciation and has an open disposition," knowing one who cultivates renunciation and other virtues. He knows that "this one delights in sensual pleasures and has a closed disposition," and the same method applies in knowing latent tendencies and character. Here, latent tendency is sevenfold, beginning with the latent tendency to sensual desire. Character is wholesome and unwholesome worldly actions performed through the three doors. Inclination is preference. Thus, here, the knowledge of disposition and latent tendency, and the knowledge of the superiority or inferiority of faculties, these two knowledges, having become one, are called the power of knowledge. The sixth power. In the seventh, jhāna, liberation, concentration, and attainments refer to the four jhānas beginning with the first, the eight liberations beginning with "one with form sees forms," the three concentrations beginning with thought-conception and discursive thinking, and the nine serial attainments beginning with the attainment of the first jhāna. Defilement is the declining state. Purification is the state of distinction. Emergence is the reason why one emerges from the jhānas and so on, and that is twofold: purification and the life-continuum. For the lower proficient jhāna, due to its being the basis for the higher jhāna by way of its purification, is called "emergence," but emergence from each concentration occurs by way of the life-continuum, so the life-continuum is also emergence. But from cessation, one emerges only at the fruition attainment. This is called emergence outside the Pāli canon, and the Blessed One knows all of it as it really is, in every way. The seventh power. In the eighth, recollection of past lives is the recollection of past aggregates. That is, he knows as they really are, with the endless aspects that exist in the various existences, such as name, clan, complexion, food, pleasure, and pain. The eighth power. The ninth is the passing away and rebirth, that is, he sees with the divine eye knowledge the beings passing away and being reborn, inferior and superior, beautiful and ugly, according to their deeds, in endless varieties, grasping the object of the eye faculty, and knows them in every way. The ninth power. In the tenth, the destruction of the taints is the cessation of the taints, Nibbāna, that is, he knows it through the penetration of the four noble truths with the knowledge of the path of arahantship. The tenth power. "These," that is, he makes an application, saying, "These are the ten powers of the Tathāgata" that he mentioned below. Since the knowledge of reading minds and the like, though existing in disciples and others as appropriate, know only some things in their scope, and not in every way, but the knowledge of omniscience of the Buddhas, like the knowledge of all things, operates unhindered in all things, each in its own scope, everywhere, in every way, in a single moment, therefore they are called "the powers of the Tathāgata." If so, if this is only a division of the knowledge of omniscience, why then are they distinguished separately as "ten powers of knowledge"? Because of the difference in their object, function, and basis, they are different. For in the ten powers of knowledge, the first knows only what is cause and what is not cause, the second knows only the result of one action and the result of another, the third knows only the extent of deeds, the fourth knows only the cause of diversity, the fifth knows only the inclinations and dispositions of beings, the sixth knows only the sharpness and dullness of the faculties, the seventh knows only the defilement and so on of those with jhāna and so on, the eighth knows only the continuity of past aggregates, the ninth knows only the passing away and rebirth of beings, the tenth knows only the penetration of the truths, and nothing else. But the knowledge of omniscience knows in a single moment, in every way, all that can be known by these and even more, with the distinction of past and so on, but it does not perform all the functions of these. For it can become jhāna and attain it, become psychic power and manifest it, become the path and destroy the defilements. You are not able. But the ten powers of knowledge are able to do all that appropriately. And of those, seven knowledges in order are in the sense sphere, then two are in the form sphere, and at the end one is supramundane. But omniscience is only in the sense sphere, thus the ten powers of knowledge are different due to differences in object, function, and plane. Omniscience is different. This is the determination according to the meaning of the words. But from the difference of the Dhamma, all the determination from the single category should be known according to what is said here, for the distinctions of the method of analysis, etc., are not in the Suttanta analysis, etc., either here or in what follows. The commentary on the analysis of knowledge is finished. The commentary on the analysis of minor subjects Now, this is the determination of the meaning of the analysis of minor subjects together with the section on deposition. In the beginning of the analysis, first, seventy-three singles beginning with "pride in birth" are deposited, then eighteen pairs beginning with "anger and animosity," thirty-five triplets beginning with "unwholesome roots," fourteen quadruplets beginning with "floods," fifteen quintets beginning with "lower fetters," fourteen sextets beginning with "roots of dispute," seven septets beginning with "latent tendencies," eight octets beginning with "bases of defilement," nine nonets beginning with "grounds for hatred," seven decades beginning with "bases of defilement," and eight hundred cravings in the manner of eighteen groups of six, and at the end sixty-two kinds of wrong views shown in the Brahma-jala Sutta, thus all eight hundred and sixty-three defilements should be known to be deposited. This is the section on deposition. But in the meaning, among "pride in birth," etc., the pride that arises in the manner of intoxication, proceeding by way of self-exaltation and disparagement of others, thinking, "I am of the highest caste, these are not of the highest caste," relying on the high lineage of birth of the four castes of Khattiyas, etc., is called pride in birth. The same method applies to the remaining terms. There, relying on the highest lineage, such as the solar lineage, the Kassapa lineage, etc. He is intoxicated by his lineage. Freedom from disease, youthfulness, "I have lived long, happily, I live, I will live," thus life,