English
is called the power of determination. The power that occurs by abandoning one's natural form, and by transforming oneself into the form of a child, a Nāga, and so on, is called the power of transformation. The power that occurs by creating another body entirely similar to oneself within one's own body, and bringing it forth to show, is called the power of mind-made body. That which exists in the divine realm is divine. It means born in the world of devas. Divine and also ear, thus divine ear. The pure ear of devas, produced by their excellent karma, capable of perceiving objects even far away and hidden. But because this supernormal knowledge is similar to the divine ear, it is also called the divine ear. Because it is attained through the meditation of kasiṇa or the divine abiding, and because it is included in that divine abiding, it is divine and also ear, thus divine ear. By this, one knows the mind of another, thus knowing the minds of others. That same is called knowledge of the penetration of minds, because by this, one knows by discerning. Past dwelling is called the phenomena that have come into view and are well known through one's six doors in past existences. Because in past existences, one's six-doored minds dwelt there as their range or dwelling. But for the All-Enlightened Buddhas, even phenomena perceived through the six doors of others are indeed past dwelling. Recollection of past dwelling is past-life recollection. Here, however, the associated knowledge is intended. As said before, divine and also eye, thus divine eye. Because this supernormal knowledge is similar to it, it is also called the divine eye. Because it is attained through the divine abiding, And this, because it is based on the divine abiding, and that eye is divine, therefore it is the divine eye. The knowledge of how beings fare according to their deeds, and the knowledge of future events— these two knowledges are indeed called accessory knowledges to this. Not indeed for their attainment is there a separate mental exertion or preparation. When the knowledge of the divine eye is attained, these too are attained. There, by the divine eye, having seen beings experiencing suffering in hells or happiness in heavens, for one making the preparation, thinking "I will know their past kamma," that knowledge of how beings fare according to their deeds, with kamma as its object, arises. Having passed away from there, "where will they be?" For one making the preparation, thinking "I will see their future course," that knowledge of future events, with their future aggregates as its object, arises. And just like the knowledge of recollecting past lives, all future phenomena are indeed its object. For this indeed, in its own sphere, proceeds like the knowledge of omniscience— so it is said in the commentaries. But in the Vibhāvaniya: In the future, starting from seven days, mental and mental concomitant phenomena; starting from the second day, whatever object is intended as its sphere. That too seems appropriate. Not indeed is it possible that this (knowledge), capable of knowing future phenomena even in other existences, does not know future phenomena in this existence. And just as this (is so), so too the knowledge of recollecting past lives (knows) past phenomena in the mental continuums of others in this existence. But in the Pāli (texts) and commentaries, these two knowledges are indeed associated with phenomena pertaining to other existences. But that, by way of extraordinary time, for the purpose of making manifest a special power, it is appropriate that it is so associated. "Difference in range" means the difference in the arising of the serenity jhānas in the ranges of the ten kasiṇas and so on. The method of serenity meditation subjects. 171. What is seen by all ordinary people of the world, such as individuals, beings, women, men, etc., as permanent, stable, pleasant, and self, and its sign— having transcended this perception, they see it in a special way by this, therefore it is insight (vipassanā). Action. Deed. Application of development. The deed of insight is insight-deed. Vipassa Not just action, but insight action. The basis of insight action, its foundation, its ground, is insight action's basis. The aggregates and other phenomena. Or, insight action itself, the basis for higher and higher development, for special benefits, the proximate cause, is insight action's basis. In that insight action's basis, there is a connection with the seven kinds of purification, the three characteristics, and so on. Constant virtue itself, being purified from the defilement of immorality, and purifying body and speech from it, is purification of virtue. A well-developed mental continuum itself, being purified from the defilement of hindrances, and purifying the person endowed with it from them, is purification of mind. Here, concentration is meant by the term 'mind'. Right view, called the knowledge of the analysis of phenomena, purifying the person endowed with it from the defilement of identity view, is purification of view. Through this, they cross over, they overcome, the sixteen kinds, the eight kinds of doubt, hence, overcoming doubt. Knowledge of the comprehension of conditions. That itself, purifying the person endowed with it from wrong views of groundlessness and wrong views of wrong causes, along with the two kinds of doubt mentioned, is purification by overcoming doubt. The path and the not-path are the paths and not-paths. There, the method of attention that is the means to attain purification of knowledge and vision, or the Noble Path, is called the path. The method of attention that is not its means, or objects of conceit, are called the not-path. Knowing and seeing the path as path and the not-path as not-path is knowledge and vision of the path and not-path. That itself, purifying the person endowed with it from the perception of path in the not-path, is called purification of knowledge and vision of the path and not-path. Through this, they practice a higher distinction, hence, practice. The preliminary path, called the sequence of insight. Knowledge and vision that is the practice is knowledge and vision of practice. That itself, being purified from the perception of permanence and so on, is purification, is called purification of knowledge and vision of practice, the knowledge and vision called the knowledge of the Noble Path. Purity is called "purity of knowledge and vision" because it is pure from the defilement of delusion. And here, it should be understood that the term "vision" is used everywhere to refer only to direct experiential knowledge, rejecting inferential knowledge which is established by way of learning and so on, even though it is also knowledge. "Mark" is that by which phenomena are marked, are thoroughly marked, are definitively determined as "these are impermanent." Thus, impermanence itself is the mark, the mark of impermanence. In the first word, the suffix for "state of being" is elided. For impermanent is one thing, impermanence is another. Just as a person is said to have gone by being connected with the act of going. But the act of going is not the person. Nor is the person the act of going. For the act is one thing, the person is another. Similarly, all conditioned phenomena are called impermanent by being connected with impermanence. But impermanence is not that phenomenon, nor is that phenomenon impermanence. For impermanence is one thing, that phenomenon is another. What then is that impermanence? It is the mode of change. It is said to be the mode of decay, the mode of dissolution. Seeing that mode, knowledge arises regarding phenomena possessing that mode: "This phenomenon is impermanent." Therefore, that impermanence itself is also called the mark here. This method applies to the other two as well. Therein, the mode of constant oppression is called suffering. The mode of not being subject to control is called non-self. The repeated contemplation of the impermanent phenomenon together with the impermanence as stated, or of impermanence together with the impermanent phenomenon, is contemplation of impermanence. This method applies to the other two as well. As long as the possession of the three marks by phenomena in the body is understood by one's own knowledge, so long is the repeated touching, the repeated handling, the repeated comprehension by way of discerning the three marks in them. Knowledge that proceeds by way of comprehension is comprehension-knowledge. "Arising" is said to be the manifestation and the continuous increase of new and new phenomena in accordance with each moment and in accordance with each condition. "Passing away" is said to be wherever new and new phenomena manifest and increase having obtained conditions, there, having not obtained conditions... The disappearance of old states. But the knowledge of observing the aspect of arising or the aspect of passing away, by way of aggregate and continuity, is the knowledge of arising and passing away. Among these two aspects, the arising portion comes into being, becoming more and more manifest. But the passing away portion is not manifest. And that very thing is the ultimate peak of impermanence; thus, the knowledge of observing that very thing most thoroughly is the knowledge of dissolution. When dissolution is seen, the knowledge of observing the manner in which phenomena, having such a nature of breaking up, are to be feared in various ways, as being the basis for thousands of sorrows and sufferings, is called the knowledge of fear. But in the world, even seeing some object of fear, if there is another refuge nearby, they do not fear. Only if there is not, they fear. The seeing of the complete absence of any other refuge for those thus to be feared is called the knowledge of disadvantage. Due to the absence of refuge from anywhere, the insight knowledge