English
even for those who undertake and observe those ten precepts as permanent for life, because they are not renunciants, it is not called a permanent precept, which is established by the very nature of birth among renunciants. The meaning is that it becomes permanent only by way of undertaking it for life. "Because it is established with the wearing of the robe" here, how is it established by the wearing of the robe? Wearing the robe means abandoning lay clothes and wearing saffron robes. And saffron robes are the banner of Arahantship. And it is not proper for one wearing the banner of Arahantship to eat at an untimely hour, even if they have not undertaken a precept. Similarly, to watch dances, etc., to wear garlands, etc., to dwell on high beds, etc., to accept gold, etc. If it is asked, "Why?" the reason, "for them, it is proper to always observe their respective precepts purely," etc., has already been stated below. "Application" The meaning is that the non-attainments, the attainments, and the exalted meditations are explained separately above. "Right here" means in this very meditation practice. "They are just perceptions" means of the Triple Gem and so on. "One who has begun to go" is a traveler. "One who goes a long way" is a wayfarer. "With a purified mind" means purified by being indifferent to gain and honor, and free from self-praise and disparagement of others. "With a mind pervaded by welfare" means with a mind pervaded by their welfare and happiness, thinking, "If I do this, so much welfare and happiness will come to them." It means with a mind of loving-kindness. "As if for one's own affairs" indicates that one takes all their affairs as one's own burden. "Common action" means one's own merit is a gift to others. "A word-breaking action" is "Alas, sad, lamentable!" The connection is that what is given and approved becomes immediately effective in this very life. "Having established oneself in wise attention" means here, having abandoned unwise attention which is connected with praise and blame, for the listener, thinking, "Having heard this Dhamma, I will experience the essence of meaning and the essence of Dhamma," and for the speaker, thinking, "By teaching this, I will benefit the Dhamma and the listeners," having established oneself in wise attention. Attention connected with gain and honor is called unwise attention. Attention connected with leading out and liberation is called wise attention. "Blameless actions" are actions like farming and cattle-rearing. "Blameless crafts" are crafts like carpentry and medicine. "Blameless fields of knowledge" are sciences like body-divination, Vedic knowledge, and mantra knowledge, which are free from harming others. "Purification" means special purification. "Because of its nature" means because of the nature of giving. "Because of the nature of good conduct" means because it is the natural good conduct of good people. Again, "Because of its nature" means because of the nature of meditation. Indeed, for both the speaker and the listener, following the flow of the discourse, it brings about mental development and knowledge development, so the discourse and listening are states exist. And for one who makes his own view straight by himself, the development of knowledge is indeed action. Likewise, for one who makes it straight after hearing another's teaching of the Dhamma. The teaching "There is no Dhamma" is not Dhamma. Why? Because even when teaching generosity and morality, in the end, the simultaneous manifestation of the truths by means of the three characteristics must be done. By this, it shows that the hearing of the teaching, and in the end, the contemplation of the three characteristics, being established in the meditation subject, become of that nature. The word-extraction is "mental action indeed." "In the mind indeed" means "at the mind-door indeed." "From the accomplishment of the function" means "from the accomplishment of the function of absorption." "From the arising of the state of being a factor" means "from the arising of the state of being a factor in the accomplishment of the function of absorption." The word-extraction is "that development-made." "By way of generosity, etc." means "by way of generosity and morality." That "it does not proceed by way of generosity" is indeed fitting. But that "it does not proceed by way of morality" does not accord with the Pāli. For in the Pāli, even in the exalted jhānas, abandonment is called morality, abstinence is called morality, and so on, is the objection. Avoiding that, he says, "But that which..." and so on. "Said by way of implication" - by what implication is it said? Natural conduct is called morality. And when the first jhāna arises, the abandonment of the hindrances is indeed natural conduct, proceeding by natural rule. Thus, because it is natural conduct, it is called morality. Again, the abandonment of the hindrances itself is called abstinence by way of departing from them, and restraint by way of covering them, and non-transgression by way of not abandoning the function of abandonment. Here, by "volitional morality," only the volition associated with jhāna is meant. And that, being of the nature of morality, is called morality, it should be understood. The word-extraction is "attained to absorption." But it should be said "by way of jhāna-distinction." For the wholesome rūpāvacara is fivefold by way of jhāna-distinction, but jhāna itself is fivefold by way of jhāna-factor-distinction. The exposition of wholesome action is concluded. 153. In "here," etc. "In the Dhammasaṅgaha" means "in the Dhammasaṅgaṇī Pāli." "By showing..." by the knowledge of the path of stream-entry. "That" means the restlessness volition. "By development" means by the development called the three higher paths. In the Pāli text: "Mind-arisings" means mind and mental factors. "May be" is a particle word in the sense of "some". Among these six mind-arisings, some six mind-arisings are to be abandoned by the path of stream-entry, and some six mind-arisings are to be abandoned by the three higher paths. This is the meaning. There, in the first phrase, "some six mind-arisings" are the six mind-arisings that have entered the path of action and are co-arisen with action. In the second phrase, "some six mind-arisings" are the six mind-arisings that have not entered the path of action, but have arisen in righteous matters by way of enjoyment and delight. "There" means in the Dhammasaṅgaṇī. "In other places" means in other things to be abandoned by development. "Of that" means of the karma-condition occurring at different moments. In the Pāli text: "Co-arisen" means co-arisen with their resultant effects. "Occurring at different moments" means volitions like taking life, which are not co-arisen with their resultant effects, but occurred at different moments in the past. "If so" means if it is so. If it is understood that restlessness volition does not draw rebirth because it is not eliminated in the stage of insight. This is the remaining part of the text: "When this is so." "If" means if one were to say. "Not" means it is not possible to say. "Of its result" means of the result of that restlessness volition. In the Pāli text: "Knowledge in these phenomena" means knowledge arisen by making these phenomena the object. "In their results" means in the results accompanied by restlessness. "Knowledge" means knowledge arisen by making that result the object. "And it can be said to be the weakest of all" is the connection. "Because of being extremely dark phenomena" means because it acts as an obstacle to the jewel of faith in great beings like the Buddhas, it is an extremely dark phenomenon. It should be understood that the volition of doubt also draws rebirth. This is the connection. "Because of being inherently contradictory" means doubt has the nature of indecision. Decision of the nature of what is desired, thus, because it is contrary to its nature. In "everywhere," and so on. They say, "it ripens, thus it causes to ripen." But that does not fit the form of the word, so, stating another meaning, he says, "or all," and so on. "Having brought forth great accomplishments" means having brought forth great accomplishments like divine mansions, and so on, similar to the accomplishments of devas in the deva world. This is an adjective for the phrase "having made an opportunity." There, "pleasant ripening" is said with reference to the eight ahetuka vipākas. The physical body of the brahmas in the rūpa world is produced by rūpāvacara kamma. And that is just a collection of kāmāvacara dhammas. If this is so, there is a question: "In that world, could the five ahetuka vipākas also be produced by rūpāvacara kamma?" Dispelling that, he says, "it is rūpāvacara kusala," and so on. "Those" are the eight ahetuka vipākas that arise in the plane of misery. "In the entire kāma world" means in the elevenfold kāma world. "And in those" means in those eight ahetuka vipākas. "In another object" means in an object other than kasiṇa nimitta, and so on. "In a nimitta object" means in a nimitta paññatti object like kasiṇa nimitta, and so on. "Those five vipākas" means that the five ahetuka vipākas, such as eye-consciousness, and so on, are the vipākas of kāmāvacara kusala kamma itself. "The sixteenfold path" is the sixteenfold path of discourse, a narrative. Thus, the twelvefold path of kamma. "The ahetuka eight" is the ahetuka vipāka eight. One who knows well is sampajāna, knowledge. The analysis is "done with sampajāna." Not done with sampajāna is asampajānakata. "Having believed" by this, he indicates the attainment of right view, kamma-knowledge. For one not endowed with that knowledge does not believe in kamma and the fruit of kamma. Or the reading might be "having known." "Each one" means each kusala kamma. "At the time of kusala" means at the time of performing kusala kamma,