English
"For abandonment": here, abandonment by eradication is intended, so he says, "for the purpose of bringing about the state of non-arising." There, "non-arising" is the nature of those things that do not arise; these are the unarising states. Unwholesome states abandoned by the path. The state of non-arising is the analysis. Bringing about the state of non-arising. The making of that is the compound. "Having seen" means having seen the cause of their arising. "For the uprooting of conditions" means for the uprooting of the latent defilement that is a condition. "Not attained" means not attained now. "At the time" means at the ninth moment of the Buddha's arising. "Do not enter the fixed course" means they do not enter the fixed course of rightness, which is the noble path. They do not enter. "Unshakeable state" means the state of one whose nature is unshakeable by defilements. An Arahant. The state of an unshakeable one is the unshakeable state. The fruit of Arahantship. "Of these" means of wholesome states. For the abandonment of arisen evil states, by engaging in practices for purification, when the cultivation work reaches its peak in due course, even the evil states that have arisen from the beginning are abandoned. And those that have not arisen do not arise. And wholesome states that have not arisen do arise. And wholesome states that have arisen reach completion of cultivation. This is the method in "for the non-arising of unarisen evil states," and so on. Thus, for one who strives rightly in each of the four aspects, the right striving accomplishes four tasks. Therefore, he says, "among these," and so on. All ultimate realities that are to be known by the knowledge of the discernment of phenomena, which is exceedingly distinguished, are called "to be fully known." "Accomplishment of full knowledge" means the accomplishment of the task of fully knowing. The phenomena of the four noble truths, which are to be known by distinguishing them separately, are called "to be fully understood." Among these, the phenomena of the truth of suffering are to be fully understood, and the origin The truths of suffering are to be known as to be abandoned. The truths of cessation are to be known as to be realized. The truths of the path are to be known as to be developed. "Accomplishment of development" means the accomplishment of the act of development. This is connected with this Pāli text in the Saṃyutta. "But in the Vibhaṅga" means, but in the analysis of the bases of power. "The aggregate of mind and mental factors" means the aggregate of mind and mental factors, which are included in the superhuman states, together with the preliminary development. "But there" means, but in that Vibhaṅga, in the latter minor section. "Here" means, in this compilation. The four factors of stream-entry are: endowed with unwavering faith in the Buddha. In the Dhamma, in the Saṅgha, endowed with the virtues dear to the noble ones— thus are stated the factors of stream-entry. There, "dear to the noble ones" means desired, wished for by the noble ones. "By virtues" means by the five precepts, or by the eight precepts for livelihood. "In the right efforts" means in the activities of right effort. "By sixteen functions" means by sixteen functions, four for each truth. It is said to be by sixteen meanings, such as the meaning of oppression, the meaning of conditioned. And those meanings will come later. Mindfulness is called an enlightenment factor; but how does it govern and arouse enlightenment? It says, "that" and so on. This method applies to the other enlightenment factors as well. "In those states" means in internal and external states. "The side of sluggishness, shrinking, and laziness" means the side of sluggishness, the side of shrinking, the side of laziness. "Firmly grasping the burden" means lifting up the burden well. "The burden" means the burden of serenity and the burden of insight. "The side of discontent and weariness" means the side of discontent, the side of aversion. Delight in the Dhamma is Dhamma-delight. Joy in the Dhamma is Dhamma-joy. Pleasure in the Dhamma is Dhamma-pleasure. "Agitation" means mental disturbance. "Anxiety" means mental distress. "Monks, one who is concentrated knows and sees things as they are"— by this saying, the fact that concentration gives rise to wisdom is evident, as stated in "its" and so on. Con One who carries out their own duties without unevenness through virtue is 'samavāhī' (harmonious carrier). The state of being a 'samavāhī' is 'samavāhitā' (harmonious carrying). And that (harmony) is of four kinds, thus is the connection. By 'Tassā' (of that), it means right view. 'Visākhā' is a vocative word. To show the connection of the saying 'All are supramundane,' it says 'They are of thirty-seven kinds,' and so on. It has no places of turning, hence 'navaṭṭhānika' (non-turning). By 'Lokuttare' (in the supramundane), it means in the supramundane mind. By 'Attappaṭipakkhānaṃ' (of those opposed to oneself), it means of those directly opposed to oneself. By 'Te' (they), it means the factors of enlightenment. By this, it shows, thus is the connection. By 'Kuṇḍaliyā,' it addresses a brahmin of that name. By 'Vijjā' (knowledge), it means path-knowledge. By 'Vimuttī' (liberation), it means fruit-liberation. The exposition of the factors of enlightenment is concluded. 165. In 'Sabbasaṅgaha' (All Compendiums). By 'Pañcarāsayo' (five heaps), it means five compendiums. By 'Atītādibhedabhinnānaṃ' (divided by distinctions like past, etc.), it means divided by distinctions of past, future, and present; by distinctions of internal and external; by distinctions of gross and subtle; by distinctions of inferior and superior; and by distinctions of far and near. By 'Upapatti dvāresū' (in the doors of arising), it means in the doors like the eye, etc. By 'Kammadvāresū' (in the doors of action), it means in the doors like the door of bodily action, etc. By 'Saṅgammā,' it means having met. By 'Samāgammā,' it means having come together. By 'Sādhāraṇa kiccāni vā' (or common functions), it means common functions in all postures. In the Pāli text. By 'Kiñcā' (and what), it means and why. By 'Saṅkhārevadethā' (you call them formations), it means 'You say, "Formations, formations." ' By 'Kiñcasaṅkhataṃ' (what is conditioned), it means which is conditioned. By 'Rūpaṃ rūpatthāyā' (form for the sake of form), it means they condition the conditioned, called form, for the sake of the arising of the modification of form. Enjoyment (Upabhoga) is internal enjoyment, such as clothes and ornaments. Consumption (Paribhoga) is external consumption, such as beds and chairs. And feeling for the future life is the subject. Also in the remaining perception, formations, and consciousness. By 'Dānaṃ dānatthāyā' (giving for the sake of giving), it means for the sake of the arising of the merit of giving. It means they condition the conditioned, called giving. Or, the meaning of giving is 'dānattho' (purpose of giving). And 'Attho' (meaning) means the meaning of result, the meaning of fruit. For the sake of the result of giving, for the sake of the fruit of giving, of the merit of giving... "Uncounted, conditioned, they fabricate" is the meaning. Thus in the rest too. "Engaging in" means engaging in insight practice. It is said, "They will be weary in the three states." How will they be weary? He said, "For just as..." and so on. "In refuges perceived as pleasant" means in objects that are refuges for the sake of obtaining mental comfort and mental delight. "By those" means by accomplishments. "Those" means accomplishments. It is a place perceived as pleasant that has reached the highest excellence. Therefore, there the knowledge of the contemplation of suffering should be made to occur more exceedingly. For that purpose, the Blessed One, making that feeling a separate aggregate, teaches the discourse on aggregates. This is the intention. This method applies elsewhere too. "Considered as knowledge" means considered as knowledge by ordinary people. "Making oneself supreme" means in the world, understanding is supreme. Therefore, making knowing the supreme self. The rest here is very clear. In "where one eats" and so on: "Where one eats" means in which vessel one eats. "And what one eats" means and which food one eats. "And with what one eats" means with which curry one eats. "And who is the feeder" means the server standing nearby. "And who is the eater" means and who is the eater. "Indeed with influxes" means worldly states are indeed with influxes. "They are as if striving" is said because they are non-active states. Indeed, for non-active states, there is no absolute striving. From the production of fruit, they are as if striving for the sake of fruit. "Having scattered" means having spread. The rest here is easy to understand. In the Compendium of Elements: "One's own nature indeed" "one's own nature indeed" is also appropriate. "And effort and activity" means striving by "I advance, I retreat" and so on, and activity like advancing. "And not connected with a soul" means and not connected with a soul considered by ordinary people. In the commentary text: That by which one goes is a machine. A mortar. "Pestle-handle of a machine-wheel" means the pestle-handle connected to a machine-wheel. Araṇī is called a fire-producer. Two fire-sticks were made. The lower fire-stick is called the lower arani. The upper fire-stick is called the upper arani. "Like a dart" means like an arrow. "Like a stake" means like a piercing rod. "Like the afflicted" means like the sick pierced by those darts and stakes. "Unreal sign" means an unreal sign of beings, individuals, and so on. "Like a forest deer" means like a forest deer that perceives a man in the form of grass. "In a charcoal pit" means in a pit of charcoal. "From the sign of various calamities" means from the cause of the arising of various calamities.