English
means the wrong path and the right path. "Attādhīnavuttike" means acting by one's own will. One's own course is said to be the seeing and other functions of the eye faculty and so on. "Issarā adhipatino" is said to make clear the meaning of sovereignty. But the meaning should be taken in the sense of a state of being. Indriya (faculty), issariya (sovereignty), and ādhippacca (dominion) are synonyms. "Itthākārāni" means feminine gender, masculine gender, and so on. "Aññathā appavattiyaṃ" means the non-occurrence of masculine gender and so on in a feminine form, and the non-occurrence of feminine gender and so on in a masculine form. Therefore, it is said, "tathāhī" and so on. The mind is the lord of the conjoined phenomena in the function of knowing, acting in an unconquerable way— this is the connection. Similarly elsewhere. "Ārammaṇādhimuccane" means acting without doubt regarding the object. "Ārammaṇupaṭṭhāne" means the presentation of an object superior in Buddha-qualities to the mind. "Catusaccadhammo" means the Four Noble Truths, previously unknown by that person. Or the Deathless State, previously unknown. "I shall know what was previously unknown"— the faculty that thus arose, this is the compound. "Paṭipannassa" (of one who has entered the path) is said because it is implied by the meaning. "Vippakatabhāvenā" means in an unfinished state. Among those repeatedly engaged in the function of knowing, the six trainees. By this, it indicates the meaning that the knowing is for the complete abandonment of all defilements. Some also explain it as knowing without transgressing the limit known by the first path. "Ājānitatthāti" means one who has known. An Arahant, one whose taints are destroyed, one who has done what is to be done, one who has lived the holy life. To show the meaning "the faculty of one who has known" is "the faculty of one who has known," it is said, "pariniṭṭhita ājānanakiccassā" and so on. "Tabbimuttī" means freedom from self-grasping. "Tasmiṃ vā" means in that self. "Saṃkiliṭṭho" means defiled by various defilements. "Vipphandito" means agitated by various pleasures and pains. "Vodānapattiyā" means for the attainment of purity. "Tāyapaṭi pattiyā" means the instrumental case in the sense of means, or in the sense of cause. "Vodānapattiyā" means the genitive case in the sense of possession. The explanation of the root word is "alīyantī" (clinging). Therefore, it says "balasā karontī" (doing by force). "Balasā" means by force. "Parissayā" are dangers, because they surround, they encompass all around. "Assaddhiyaṃ" is the state of being faithless. By the opposing quality called idleness. "Muṭṭhassati" is one whose mindfulness is lost, destroyed. "Muṭṭhassaccaṃ" is the state of being one whose mindfulness is lost. "Sesaduka dvayaṃ" (the remaining two pairs) means the pair of shamelessness and the pair of shame. In "Gahapati, jāyampatī," and so on, the word "pati" is a synonym for master or lord, so it says "patīti sāmiissaro" (pati means master, lord). "Paresaṃ" (of others) refers to the faculties of others who are co-arisen. "Parehī" (by others) is a locative case used in the sense of an agent. It means that others, the co-arisen, govern the faculties. "Adhiko" means superior. "Attādhīna vuttīnaṃ" means those whose conduct is dependent on themselves. "Chandāgamanavasena vā" (or by way of the coming of desire): here, "āgamanaṃ" is that by which a result comes. It is the initial cause, the root cause, the originating cause. "Chandāgamanaṃ" is desire itself as the cause. Therefore, it says "pubbe atītabhavesu" (in past existences) and so on. The connection is "having made the conjoined qualities dependent on oneself and others." The application is "like a great flood making grass, leaves, and rubbish dependent on itself and others." Here, "attaparādhīne" means "attaparo" (self and other), where "paro" is other than self. It means "dependent on self and other." "Sesesupī" (also in the remaining ones) refers to the remaining ones: energy, consciousness, and investigation as dominants. By this, it extends the method: "Energy itself is the dominant, energy-dominant. What kind of action is not accomplished by one who has energy? Thus, either by way of prior preparation, or by way of the coming of energy well-cultivated in past existences, in those various wholesome and unwholesome actions, the energy that operates, having made the conjoined qualities dependent on oneself and others, like a great flood making grass, leaves, and rubbish dependent on itself and others, always holding the yoke." "Pacchimā tayo dhammā" (the last three qualities) are energy, consciousness, and investigation. The objection is that they also operate under the control of others, and then their state of being dominant does not exist. The connection is that the function of a dominant is to bear the yoke. "Taṃ taṃ kicca visesaṃ anapekkhitvā" (without considering that particular special function), the eye faculty... In the act of seeing, the eye is master; in the act of hearing, the ear is master. Thus, it expects that specific act. Not expecting thus, "The act of knowing," all the sense-faculty acts spoken of as 'the mind's knowing of objects,' and so on. They carry and bear much, therefore they are nutriments. "Much" means exceedingly. How do they carry much? It is said, "Born together," and so on. These are the conditions, and these are the conditioned states. This is the connection. "Here," in this Pāli text. "Or the nutriment of condition" Here, all conditions like cause and object, are called the nutriment of condition. But the nutriment condition is a distinct, special condition. "In the sense of condition" in the sense of condition like cause and object. "Being nutriments" means being a special act of support. "Of young shoots" is a genitive case in the sense of object. "For growth" for the purpose of growing. "For stability" for the purpose of standing. These beings revolve in the cycle. This is the connection. The rest here is easily understood. "Having spread out the wings" means having moved the wings. Or, "with the wings" having fanned the air with the wings. "Of that which lies latent" of that which lies latent in that result-continuum. "Having made manifest" having made it clear, manifest to direct perception. "Not obtaining" not obtaining in the eye. Means not seeing. "Right there" in the dwelling place itself. "Associated" associated with consciousness. They were, they grew, thus they are beings. They seek, they search for the cause of becoming and growth, thus they are seekers of becoming. "By the method stated" by the method stated as 'just as of barley seeds or of rice seeds,' and so on. "Nourishes" causes to proceed. "Mental volition as nutriment" mental volition as nutriment which is wholesome and unwholesome kamma. "Three existences" the three existences like the sense-sphere existence, the planes of rebirth. "For stability" and also "for support" is said. Otherwise, it would be said "for arising," this is the intention. "Because of being a weak act, a weak basis, a weak object," because of being a weak act, because of being a weak basis, due to having a base of agitation. "They are merely occurrences" means that they are merely occurrences of seeing, hearing, and so on. "Jhana, the last of which is initial application" means that jhanas follow initial application. "Therein" refers to those five consciousnesses. "They" refers to feeling and one-pointedness. "That" refers to the function of jhana. The connection is that one-pointedness is not strong. "For the strength of the faculty of the path" means for the purpose of the strength of the faculty of the path. That supramundane results and javana functions are also dominant is stated by "of the three planes," and so on. The rest here is easy to understand. The elucidation of the Compendium of Mixed Things is finished. 164. In the Compendium of Factors of Enlightenment. In "Foundations of Mindfulness," the prefix "pa" means "foremost" or "principal," so it says, "being foremost and principal." The word "ṭhā" means "stopping movement," so it says, "stopping the movement of the mind and occurring." "Contemplation of the body" means contemplation occurring in the body. Yogis contemplate it again and again, so it is "contemplation." What do they contemplate? It says, "of in-breaths and out-breaths," and so on. And how do they contemplate it? It is said, "in the aspect of that particular body," and so on. Now, showing the meaning of the word "again and again," it says, "as long as," and so on. The same method applies to the contemplation of feelings, and so on. That is not good. Why? Because the entire physical body is intended. The rest here is easy to understand. If so, and so on. "The others are also established" means that the contemplation of the body, and so on, are also established. Why? Because they are included in the contemplation of phenomena. "For one contemplating thus" means for one contemplating in terms of the characteristic of being afflicted. "In terms of that particular aggregate of material phenomena" means in terms of the aggregate of material phenomena, such as in-breaths and out-breaths. "Of the perversions of beauty, and so on" means of the perversions of beauty, happiness, and permanence. "Gross" means gross in a very clear sense. "Bound to self" means bound by self, connected. "Indeed" means absolutely. The connection is "may it dry up." "That which" refers to jhana, supernormal powers, path, fruit, and Nibbana. "Energy" the establishment of which" means the establishment of the cessation of the arising of energy, the activation of energy. By the word "arisen," past defilements and present defilements are to be understood, so he says, "at such and such a time," and so on. "Arisen in me" means arisen now.