English
"Like a forest monkey" means like a wild monkey. "Duddamana" means that which is difficult to tame. "A wild horse" means a vicious horse. "Where it is thrown by desire" means thrown wherever it desires, wherever it wishes to fall upon an object. It is said that it falls arbitrarily on objects, not being controlled by individuals. "Like a stage actor" means like an actor in an assembly. "Santo" means that which exists, is found, by nature. "Tathā" and "avitathā" are one in meaning. "Añño pakāro aññathā" means another kind is otherwise. "Anaññathaṃ" means there is no other way for it. "Dukkha-dukkha" means bodily suffering and mental suffering. "Of those born of kamma" means of the aggregates of result and the forms produced by kamma. "For the arising" means for the production. "Pageva" means even before. "Even the arisen" means even the arisen eye. "For the continuance" means for the stability of the continuum, for its remaining. "Suffering of maintenance" means suffering of cleansing. "Lack of requisites" means cutting off food and so on. "Is it not that the provision of requisites beforehand, for fear of breaking, is just the suffering of formations?" True. Here, however, the provision of requisites made upon seeing a sign of breaking in the near future is intended. "Suffering of protection, covering, and guarding arrangements" means the suffering of arranging protection, covering, and guarding from various dangers. "It is accomplished together with both" means for those who perform kamma of formations such as farming and cattle-rearing, or protection, covering, and guarding arrangements. suffering, suffering arises together with both sufferings. "For them" for those who enjoy the eye and so on, the connection is they are not freed. "Of that which has become the cessation of becoming" means of that which has become the cessation of becoming. "He abandons that very thing" means he abandons that very greed. "As far as" means by the upper limit. The conceit that has arisen as "I am" is the conceit "I am". Its eradication is its uprooting. "In those that are fully understood" means in those that are fully understood by way of abandoning the craving that lies latent in them. "But by the opposite of that" means but by the opposite of that. "Not being a basis for the conceit 'I am'" and so on, by meaning. Phenomena not bound by faculties are those material phenomena that arise in earth, mountains, and so on. Making beings weary is the connection. "Thus" means therefore. Of those beings. There is nothing difficult to abandon. Therefore, greed itself is called the noble truth of the origin of suffering, is the connection. Defiled wholesome and unwholesome phenomena are called the truth of origin, because they are the condition for the resultant aggregates and for material forms of those that are the truth of suffering, because they are the origin and the growth. Spoken of as the root cause in "ignorance is the condition for formations" and so on. "Like Nandanavana" means like the Nandanavana garden in the deva world. "Being the origin, source, and chief" means being the origin, being the source, being the chief of suffering phenomena. And "being the source" means being the cause of the first arising. "Of them" means of suffering phenomena. "Somewhere" means in some existence, in sense-sphere existences and so on. "Sometime" means in some time, in past times and so on. "Of some" means of some beings, among devas, humans, and so on. "From somewhere" means from some cause, among many causes. "Somehow" means by some way. "Change" means changing, becoming otherwise. "Of those endowed with that" means a person endowed with those eye and so on. In the Pāli text. "Ablaze" means ignited, blazing forth. "By what?" means by what agent, by what fire. Likewise, the Noble Path is also of the nature to change. That, even by the suffering of change, indeed greatly afflicts a person. i. "Nā" means it would not be. Pacification is peace. The analysis is the peace of all sufferings. The connection is all suffering of the cycle of existence. "Tassā" refers to the Noble Path. "And continuing" means continuing in the sense of continuity and stability. "Great suffering of torment" means great suffering of torment in the sense of the arising of sorrow, lamentation, pain, displeasure, and despair. Since Nibbāna is of the nature of non-arising, there is no cause for its arising. Similarly, since it is of the nature of non-continuation, there is no cause for its continuation. But since it is to be attained, there is a cause for its attainment, so it says, "the effort of arranging the conditions for attainment." The conditions for attainment are the Noble Path and its causes. The connection is to the aggregate of suffering, which is existence and non-existence. "That very thing" means that very aggregate of suffering. Not giving again and again is non-giving. "The meaning of giving back" is the meaning of "here, take it," of accepting. "From that" means from the suffering of the cycle of existence. "For the means of liberation" means for the means of liberation such as giving, morality, and renunciation. "By liberation of escape" means by liberation, which is called escape. The state of absence of the suffering of formations. "By way of abandoning delusion" shows that here, "seeing" from now on means the attainment of the state of non-delusion in the four Noble Truths, the attainment of light. Therefore, it says, "the meaning of penetration." A slave of craving is a craving-slave. The state of being a slave of craving is craving-slavery. Freedom from dependence, in the sense of being free from being under another's power, is the state of being free. Worldly paths do not overcome craving-slavery. Fulfilling the will of craving, they generate results that are objects of craving. This Noble Path alone, standing in the state of craving having no object, overcomes craving-slavery. Breaking the power of craving, it generates results that are not objects of craving—this is the intention. "For liberation from suffering" means for being freed from suffering. "For the increase of suffering" means for the increase of suffering. The rest here is easy to understand. "Consisting of destruction, dispassion, cessation" Here, the fading away, the departure, the disappearance of defilement-states is dispassion. "Words of no benefit" means words of harm. Words of fear and danger. "By the distinction of the six-door and object-sphere," the six-door is a mind-object. This being so, it should not be said "object-sphere," because the mind-object is taken separately. No, it should not be said. Why? To show the existence of other mind-objects apart from the six-door, "and here" and so on is said. Later, in "here also" and so on, the same method applies. The exposition of the Compendium of All is finished. The exposition of the Compendium of Collections is finished. 8. Exposition of the Compendium of Conditions 166. By which modes, how. Their division is that division. To show that this explanation is an explanation of a single remainder, or an explanation by omission, "their" and so on is said. It does not fit. Because the meaning of the 'ta' word is possible for the three meanings shown by the three 'ya' words, "whose" and so on in the verse. And because the meaning of the 'ta' word should be stated fully in the context. "Arises together" means arises completely, appears. "Without" means having been without. "By co-arising states" means the co-arising of formations and so on with co-arising states, as in "ignorance conditions formations" and so on. "By way of clusters" means by way of pure state-clusters. "Common characteristic" means general characteristic. "Meaning" is the meaning of the word 'conditionality'. "This meaning is rejected" means the meaning of agent-noun 'arising is production' is rejected. "This very" means this very agent-noun meaning. The connection is "aging and death arise." "Whether Tathāgatas arise" means whether Fully Enlightened Ones arise. "Or do not arise" means or do not arise. "That element remains" means the nature of the occurrence of aging and death, when birth exists, remains in the world. But what is that element? He says "the stability of the law" and so on. There, "the stability of the law" is the natural stability, not made by anyone. 'Orderliness of phenomena' is the orderliness of nature. 'Suchness therein' is the suchness of conditioned phenomena in that general characteristic. It shows that the general characteristic itself is called dependent origination, not the causal phenomenon like ignorance and so forth. Why? Because only the orderliness of phenomena is shown by those words. Because the nature of phenomena like ignorance and so forth is not shown. And 'only the orderliness of phenomena' is said to be just the general characteristic as stated. If one desires the impersonal construction, the impersonal construction would be without an agent. And when there is no agent, how can the same agent be obtained for the action of 'depending'? And when the same agent is not obtained, how can there be a cause by making it prior in time? This is a contradiction in the grammatical reasoning for one who desires the impersonal construction. To avoid that, he says, "Not here," and so forth. The Buddha said, "Profound, Ananda, is dependent origination; profound is its appearance." And if an impersonal construction is made, the mere action of arising is not a separate phenomenon. So how can it be profound? This is a contradiction with the profound statement for one who desires the impersonal construction. To avoid that, he says, "And in conditioned phenomena," and so forth. Moreover, the characteristic of the conditioned is more profound than the conditioned phenomenon itself. Thus, consciousness is a conditioned phenomenon. And it is evident to beings that "there is my consciousness."