English
Therefore it is said, "The cause is indeed a word of instrument." And this is said because it is obtained from the meaning. But the word "right speech" is established in the instrumental sense, being a word formed with a suffix. For a cause that is not an agent cannot be an instrument. "Words of undertaking" are words of undertaking arisen from right speech. "Thereafter" means after that. "Of them" means of those who are speaking together. And all this is said by making the breaking of speech the main point in the word "right speech." But for right speech, which is cessation of transgression and cessation of eradication, there is no need for breaking of speech. To show that the act of cessation is the main point, "furthermore" and so on is said. "As it is occurring" means because it is occurring. This is a word indicating the cause of the qualification. 112-113. There is nothing to be said about right action and right livelihood. 114. "The object that has come to be" is the object of the act of killing and so on. It is only with a present object. Why? Because the object exists in the form of what has come to be directly perceived by oneself. "Or arisen for one who is undertaking" is the cessation that arises at the moment of undertaking for one who is undertaking, by the thought of refraining from killing and so on. "But that is with a present object" - how is it with a present object here? The mind of one who says "I will refrain from killing" proceeds by making the meaning of the word "life" and so on its object in sequence. There, "life" is a being by convention. In ultimate reality, it is the faculty of life. And that being and that faculty of life always exist in the world. It is said to be with a present object with reference to such a general faculty of life. The same method applies to "I will refrain from taking what is not given" and so on. "Or with a future object" - here, for one who undertakes by fixing one day, there are also beings existing on that day. There are also beings that will arise. Both of these are included in the word "life." It is to be said for one who undertakes with reference to life. There is not. Moreover, there is also future-oriented undertaking. For example, "From such and such a day onwards, I will abstain from taking life for as long as I live." Thus, abstention by undertaking can also have future objects. "By way of cutting off the conditions" means by way of cutting off those conditions, which are called latent defilements. The rest here is easily understood. 115-116. In the two immeasurables. In "Moreover" and so on. "In the existence that is the source of misfortune" means in the existence of transmigration, which is the condition for the arising of suffering. "Misfortune (kali) in evil and defeat" means the word 'kali' is used in the sense of evil and defeat. Compassion (karuṇā) is that by which beings protect themselves from misfortune. And "by beings" is an ablative case word in the desired sense of protection. For example, "Rice grains protect from crows." Or, compassion is that by which beings protect themselves from misfortune. And "from misfortune" is an ablative case word even in the undesired sense of protection. For example, "It restrains the mind from evil." Even when occurring in one being, they are called immeasurables. Just as that omniscience, even when occurring with one object, is still omniscience. 117. There is nothing to be said regarding the faculty of wisdom. The commentary by Sobhaṇarāsi is concluded. 118. "This is its measure" means "so much." "By so much" means by so much, in the order of words like "contact, feeling, perception," and so on. In "in the mind-moments," here, "which phenomena are to be abandoned by insight?" In "the four mind-moments associated with wrong view," and so on, a collection of mind and mental factors is called a mind-moment. But here, only minds are called mind-moments, so it says, "in mind-moments" means "in minds." "Due to being the weakest of all" means due to being weaker than all minds. "By the power of development" means by the power of access development endowed with the power of detachment from initial application, and by the power of insight development leading to emergence. "Due to being the leader of powers" means due to being the leader, the chief, of the power-factors. 119. In unwholesome mental factors. "The last" means in all twelve unwholesome minds. The word. Regarding "Purimassa" (previous), it is said to be common to all unwholesome things. "The word for completeness"—why is it called common to all unwholesome things? Because they are found in all minds, thus it is a word proving that they are common to all unwholesome things. But since they do not arise without these four, therefore they are found in all of them—this is the connection. Why do they not arise without them? It is said, "they are not beneficial," etc. "By them" means by evils. The meaning is "the nature of all evil things." "Having touched in such and such a way"—wrong view touches the aggregates saying "it is permanent, stable, eternal," etc. Conceit touches saying "I am" or "I am better" or "I am equal," etc. Thus, having touched in such and such a way. "Among them" means among wrong views and conceits. The locative case is for specification. Wrong view proceeds by grasping. "That grasped form" means that form of the sign grasped as "I am." Those whose destination is wrong view of individuality are "diṭṭhi gatikā" (gone to wrong view). Those whose wrong view of individuality is not suppressed. "Grasping as I am" means grasping with conceit. "Not like conceit" means just as conceit has the function of self-exaltation, wrong view does not have the function of self-exaltation—this is the connection. And here, self-exaltation means excellent grasping of oneself as superior, etc., in relation to others. "And not like wrong view" means just as wrong view has the function of conceiving things in an unreal way—this is the connection. There, the unreal way means "the self is eternal" or "annihilated," etc. Averting the objection that avarice, arising from attachment-greed regarding one's own possessions, must be associated with greed, he says, "But avarice," etc. There, "tāsaṃ" means "of one's own possessions." The rest here is easily understood. 120. Among the beautiful mental factors. "In the three aggregates" means in the aggregate of morality, the aggregate of concentration, and the aggregate of wisdom. "Right view is the last" means it is the follower after right view—this is the meaning. It is said to be the retinue of right view. Ta even if it is not present," in the second jhāna, and on the path, etc., even when that right resolve is not present. "But among the qualities of the virtue and concentration aggregates," 'right speech, right action, right livelihood,' these three qualities are called the qualities of the virtue aggregate. 'Right effort, right mindfulness, right concentration,' these three qualities are called the concentration aggregate. Among these virtue aggregate and concentration aggregate qualities. "One does not accomplish the task of another," among them, right speech does not accomplish the task of right action. It does not accomplish the task of right livelihood. And right action does not accomplish the task of right speech, and so on, everything should be said. "By way of fulfilling the virtues," the meaning is, by way of eradicating the qualities opposed to virtue. Abstinence from false speech is able to abandon only false speech. It does not abandon others like slanderous speech, and so on, this is the connection. Here it might be said: Abstinence from false speech is a wholesome quality. And a wholesome quality is an opponent of all unwholesome qualities. When even one wholesome quality arises, all unwholesome qualities in that continuum should be said to be able to be abandoned. And yet it is said that abstinence from false speech is able to abandon only false speech, not others. How is this to be understood? It is said: "Is able to abandon" this is a statement about abandonment by way of substitution, among the five kinds of abandonment. And abandonment by way of substitution is the abandonment of a particular unwholesome factor by means of a particular wholesome factor. This is what is meant: Here, a good person, by undertaking the precepts one by one, saying, "I abstain from taking life," and so on, by the wholesome factor called abstinence from taking life, abandons the unwholesome factor called taking life. By the wholesome factor called abstinence from taking what is not given, he abandons the unwholesome factor called taking what is not given, and so on, it should be elaborated. But in the statement, "When even one wholesome quality arises, all unwholesome qualities do not arise in that continuum," they do not arise due to lack of opportunity. , not by abandoning. For in that continuum, at that moment, those unwholesome states do not arise. Rather, all other wholesome states do not arise. All indeterminate states do not arise. They do not arise because they have no opportunity. They do not arise by abandoning. However, regarding abandoning in terms of temporary abandonment and so on, it is said here, "can abandon" or "cannot abandon." By this much, temporary abandonment becomes very clear. Abstinence from false speech can abandon false speech itself. Not other things. And this is very well established. In "and here," and so on, those that are conducive to suppressing bodily actions and suppressing verbal actions are called bodily and verbal suppressive factors. Abstinences are found only among sensuous sphere wholesome states. "Even among sensuous sphere wholesome states" is a locative case for determination. They are found only among sensuous sphere wholesome states that arise in the sensuous realm. The three kinds of deceitful practices