English
And "is led forth" means "is made to occur." Now, since it is said, "a compendium is led forth of these," this compendium should be led forth only by mind and mental factors. No. To show that there is no need to lead forth mental factors separately when they are led forth by mind, it is said, "but when mind is established," and so on. In the compilation of feeling. Because this compilation proceeds by distinguishing feelings, it is said to be "for comprehending dependent phenomena." "In the Saṃyutta" means in the Saṃyutta of feelings. "Experiencing the object" means experiencing the taste of the object. "They" refers to the feelings. "That" refers to that object. "As pleasant" means in the manner of pleasure. "As unpleasant" means in the manner of pain. There is no other benefit from it; therefore, the connection is that feeling, by its characteristic of experiencing, is only threefold. "Two" means two feelings. The connection is that by including equanimity in pleasure, or by way of pleasure and pain, two feelings are stated. "This excellent pleasure in the tranquil" is said with reference to the non-painful, non-pleasant associated with jhana. The detailed explanation of the five divisions and so on should be taken from the Saṃyutta of feelings. "Vedayita" and "vedanā" are one in meaning. "All that is in suffering" means all that feeling is included in suffering. "Ananda, I have spoken with reference to the suffering of formations and the impermanence of formations, that whatever is felt, all that is in suffering" - this is the Pāli. "By way of the division of faculties" means associated with joy, associated with equanimity, associated with displeasure, associated with bodily pleasure, associated with bodily pain - thus by way of the division of faculties. "In which phenomena" means in associated phenomena. "Of them" means of the associated phenomena. There, the phenomena associated with pleasure are of two kinds: associated with bodily pleasure and associated with mental pleasure. Thus, because the associated phenomena, which are in a dominant position, are of two kinds, in the three feelings of the experiencing division, one feeling of pleasure is divided into two, and called the faculty of pleasure and the faculty of joy. The same method applies to phenomena associated with pain. "Moreover" means there is something to be said. "They also" means phenomena associated with equanimity. "Cakkhādi pasādakāyā" means the sensitive bodies of the eye, ear, nose, and tongue. "Dependent on them" means the arising of eye-consciousness and so on. "Existence" by being peaceful, by being existent, they are of two kinds— this is the connection. "Of one taste" means of one taste by being neutral. "The others" are the faculties of joy, sorrow, and equanimity. The rest here is easily understood. 131. In the collection of roots. "Establishing a well-established state" means they are well-established because they are firmly established. Establishing a well-established state is called the function of a root— this is the connection. "These phenomena too" means these six root phenomena too. "Therein" means in those objects, they accomplish. Therefore, it is said that establishing a well-established state is called the function of a root. "But others" is the view of Elder Revata found in the Patthana commentary. "Establishing the wholesome, etc., state of phenomena" means establishing the wholesome state, establishing the unwholesome state, establishing the indeterminate state of co-arisen phenomena. "If this is so," etc., are the words of refutation of those who reject that view. "Whose" refers to delusion in the two delusion-rooted consciousnesses, and to rootless consciousness-arisings, form, and Nibbana. "Would not be accomplished" means due to the absence of a co-arisen root, the unwholesome state of that delusion, and the indeterminate state of the others, would not be accomplished. This is what is meant: It is said that a root establishes the wholesome, etc., state of co-arisen phenomena. If this is so, that delusion would establish the unwholesome state of associated phenomena. But there is no other co-arisen root that establishes its own unwholesome state. Therefore, its unwholesome state would not be accomplished. Similarly, there is no co-arisen root that establishes the indeterminate state of rootless consciousness-arisings, form, and Nibbana, so their indeterminate state would also not be accomplished. But they are accomplished. Therefore, that Elder's view is not appropriate. Here, it might be said: That delusion is unwholesome by its own nature. And those rootless consciousness-arisings, form, and Nibbana are indeterminate by their own nature. If this is so, just as those phenomena, so too other phenomena will be wholesome, unwholesome, or indeterminate by their own nature. And if not There is a reason by which reason those very states by their own nature are declared unwholesome. But other states by their own nature are not declared wholesome or unwholesome, they are so only by causes. Therefore, for all of them to be wholesome and so on, there is no need for causes. Therefore, that Theravada view is not suitable. And not only is there this much fault in that Theravada view. But also to show that there is another fault, it says "and those which..." and so on. Here is the meaning: If the wholesome and so on nature of states were connected with co-arisen causes, then, in the cause condition, material forms that have received conditions from wholesome causes would be wholesome. Material forms that have received conditions from unwholesome causes would be unwholesome. But they are not. Therefore, that view is unsuitable. Now, again, to uphold that Theravada view, it says "just as..." and so on. "In states" means in the states of the Four Noble Truths. The act of delusion is the act of obscuring. "Desire for Dhamma" means the desire that arises from wishing to give alms, wishing to fulfill precepts, wishing to cultivate meditation, and so on. "Impatience" means not enduring, not liking, displeasure. "Opposition to evil states and evil objects" means the mind's opposition, disgust, aversion, to evil states such as the seven kinds of sexual misconduct in the sphere of sensual desire, and to the objects of the five strands of sensuality. But the act of delusion is always of an unwholesome nature. By this much, it establishes the meaning that delusion in the two delusion-rooted consciousnesses is unwholesome by its own nature. "This being so," and so on, refutes the imputation of fault there. Now, to establish the meaning that rootless consciousnesses, material forms, and Nibbana are undeclared by their own nature, it says "and that state..." and so on. "Only this much" means there is no other difficult reason. "Of rootless consciousnesses" means of rootless consciousness-arisings. It is established by their own nature. By this much - rootless. And Nibbana. establishes this meaning: they are indeterminate by their own nature. "If that be so," and so forth, removes the imputation of fault there. Now, to show that all delusion, being unwholesome by its own nature, and there being such things as desire for others, and impatience, thus also proves the unwholesome nature of these qualities like desire and impatience, it is said: "Therein, delusion," and so forth. "Are merely the results of delusion" means they are merely the resultant effects of the act of deluding. Not only does it prove the unwholesome nature of greed and so forth, but also, to show that it also proves the wholesome nature of non-greed and so forth, it is said: "And of non-greed," and so forth. "Accomplished together with the latent tendency of ignorance" means that as long as the latent tendency of ignorance is not abandoned in the stream of being, they are wholesome. When it is abandoned, they are functional—this is the intention. Now, to show the causal function of greed and hatred, and of non-greed and so forth, it is said: "But those greed and so forth," and so forth. The results of attachment and aversion are the results of attachment and so forth. "Views, conceit, and so forth" means views, conceit, envy, stinginess, and so forth. The results of non-attachment, non-aversion, and non-delusion are the results of non-attachment and so forth. "Faith and so forth" means faith, mindfulness, shame, dread of wrongdoing, and so forth. "Also by way of cause" means that the indeterminate nature of rootless mental states, material phenomena, and Nibbāna is established by their own nature. But the indeterminate nature of rooted resultant and functional states can be said to be established by their own nature, or to be established by the causal function of co-arising roots—this is the intention. In the Vibhāva commentary: "To be sought" means to be investigated. Then, their wholesome nature and so forth would be dependent on other associated roots—this is the connection. "Not dependent" means not dependent on a root. "Wholesome nature and so forth" means it would be a wholesome nature and so forth. "That" means that wholesome nature and so forth. "Of the rootless" means of rootless mental states, material phenomena, and Nibbāna. Now, refuting the statement "and those that have obtained root-conditions," and so forth, it is said: "Just as," and so forth. "In material and immaterial phenomena" means not specified. The word 'bhumma' is in the locative case. It should be determined as "only in formless phenomena." They do not pervade in form phenomena. This being so, why are those form phenomena mentioned among those arisen from jhana conditions? He says, "But those..." and so on. The rest here is easily understood. "But that of theirs" refers to that particular color of swans and so on. "Yoniyo" means birth from mother and father.