English
as in "this view of mine is good." "Of that which is to be clung to" means of that which is to be firmly grasped. "Of the meaning" means of the meaning. for the meaning of self and so on. In the verse, "Becoming is," means becoming is growing. "Downfall" means perishing. "In the long-journeying states" means the conditioned states of the three times. "Having made them not falling" is a remaining part of the text. Just as "grasping" is seen, in the word "grasping-form," the word "ādā" is understood. Not the word "upubba pada." Otherwise, "upādānaṃ" would not be established. Similarly, in "addhā," "addhāna," and "padesu." Therefore, he says, "addhānaṃ" is not established. "Summaries" are those in which twenty aspects are condensed. Collections. "Cycle-states" are states like formations and so on. "Here" means in these ignorance and craving. How do they stand? He says, "by their dependent existence." "Foundations" are well-established places. "Sources" are the root, principal causes for the continuation of the cycle of existence. Here, the cause must also be taught. Otherwise, there would be room for the view of an creator god or the view of no cause. And the result must also be taught. Otherwise, there would be room for the annihilationist view. "Of the long journey" means of a long time. "Cuts off" means eradicates. "Beings exist without cause, without condition" means these beings exist without a prior cause, without a prior condition. "It is not to be accomplished by ignorance and so on" means that for one who wanders through the cycles of existence, being eternal, there is no task to be done by ignorance and so on; this is the intention. "For some, they do not arise at all" means for non-returners and Arahants, they do not arise at all. The statement about sorrow and so on is intended to show the great heap of danger; this is the connection. "Of those" means of other conditions. "Having obtained" means having obtained in meaning. "By the characteristic of being inseparable from that" here, the meaning is: the state of being inseparable from that particular condition, that itself is the characteristic. "Also in other places" means also in "grasping craving, taking becoming" and so on, which are beyond this. "From the beginning" means in the beginning. In the Vibhāvanipāṭha. "By the commonality of the defilement-state" means by being similar, by being alike in the defilement-state. "By the states to be characterized" means by consciousness and so on. ‘With the first, the second’ is to be connected, saying, ‘One connection of the second summary with the first summary,’ and so on. ‘By the well-known usage in the world,’ means that defilement-states and kamma-states are known as causes in the world. Result-states, however, are known to bear fruit. Thus, by the well-known usage in the world. Here, however, whether they are defilement-states and kamma-states, or result-states, whatever stands in the condition-side, that is to be called a cause. Showing that whatever stands in the conditioned-side bears fruit, it says, ‘The designation of cause and fruit,’ and so on. In the commentary text: ‘Of one who prepares,’ means of one who arranges. ‘Accumulating formations are called,’ from this point onwards, means accumulating formations. ‘Right,’ means a gift-object. Or water of dedication. ‘And here,’ means in this third pentad. ‘Or by the method stated,’ means by the method stated in the first pentad. In the Vibhāvanī text: ‘The volitional action that is a condition for rebirth in the future is called becoming,’ this is stated in the exposition Pāli just as it is found in the text. Likewise, ‘The volitional action that is a condition for rebirth here in the previous kamma-becoming is called formations,’ this also. Here, however, since the two formations and kamma-becomings were already included in the two cause-pentads, the distinction of the two formations and kamma-becomings is appropriate according to the method stated in the commentary. Therefore, it says, ‘That is not appropriate here.’ ‘Because it is included,’ means because it was already included. ‘This,’ means the Vibhāvanī statement. ‘For the purpose of preserving the division of states,’ means that since even rebirth-becoming is divided in the becoming section of the Vibhaṅga, for the purpose of preserving such a divided division of states. Even rebirth-becoming, which is not different from the result-pentad, is treated as if it were different, and it is said, ‘A part of becoming called rebirth-becoming.’ And that rebirth-becoming is included in the fourth result-pentad itself, because it is produced by present causes. Therefore, it is appropriate that the fourth pentad itself is taken by that word ‘rebirth-becoming.’ Otherwise, two result-pentads When it is said that the results are turning, it is already established. Thus, it should be seen that only the second group of five fruits remains here. "Ignorance is delusion, and that is a root of unwholesome things" is stated because it is mentioned by the name of root in the root-pair in Abhidhamma. In the two cycles of becoming, ignorance is the beginning in the former cycle. Craving is in the latter cycle. "Or" and so on is stated to show the alternative that it is appropriate to say "beginning" or "root" or "head." "Among the provisions for coming" means among the provisions for coming from the past existence to this existence. The interpretation is that craving is spoken of making it the head. "Between them" means between ignorance and formations. Why is it said that there is no place for craving? Surely, when there is ignorance, craving certainly arises. And that is a strong condition for formations. Therefore, it should be said: "Ignorance conditions craving, craving conditions formations." To refute that, "This indeed" and so on is stated. The reverse dependent origination is the dependent origination that proceeds thus: "With the cessation of ignorance, there is the cessation of formations." "Old age, death, and fainting, etc., should not be said" is stated by taking the phrase "old age, death, and fainting, etc." as a phrase related to the forward dependent origination. "Of those who expound the root-conditions of the cycle above" means of those who connect the root-conditions of the cycle, namely ignorance and craving, in the second future existence and so on above. "They too" means sorrow and other suffering phenomena. "Born of defilements" means born, arisen from defilements. "Of them" means of sorrow and other suffering phenomena. "Inclusion in the factor of old age and death" means inclusion in the factor of old age and death among the twelve factors. "Increases" means greatly increases. "From the arising of defilements" means from the arising of defilements. "From the arising of ignorance" means from the arising of ignorance. In "Ignorance conditions formations," the word "iti" (thus) has the meaning of "and so on." "Of one afflicted by various misfortunes" means of one afflicted, harmed by various misfortunes such as misfortunes of relatives. "Because" means for what reason. Ah, due to the growth of ignorance and craving. "Round" means the cycle of existence, beginning with formations. Confusion is delusion. Searching is seeking. "Ripens" means result. Result is ripening. Delusion is the ripening, so "delusion-ripening." Likewise, "seeking-ripening." This meaning is shown by "that two-fold," etc. That two-fold result is its, thus suffering is called "delusion-ripening" and "seeking-ripening." This is the connection. Moreover, it ripens delusion, it generates delusion, so "delusion-ripening." Thus, "seeking-ripening" is also fitting. "Distress" means difficulty, having fallen into suffering. "Dies" means perishes. "Moves on" means transmigrates. "Is reborn" means goes to another existence. "And yet" means being in such a state. "Of old age and death" means of this suffering called old age and death. This is the connection. "Escape" means exit. "Does not understand" means this world does not understand. "Of coming" means by coming, in this existence, by the arising of rebirth-consciousness. "And of going" means by going, in future existences, by the manifestation of birth. Having a beginning, meaning having a prior end. Not having a beginning, meaning beginningless. "Of the ongoing cycle" means of the ongoing process called the three-fold cycle. Since all its causes are stated when birth is stated, "or of birth itself" is said. "Thus" means in this way. There, "from ignorance, formations," etc. The Great Sage established it in this manner. This is the connection. According to the teacher's view, "thus" means "from old age and death, fainting," etc. The bond is beginningless. This is the connection. Here too, taking that same connection, it is explained: "Thus, the bond." "La. The bond again and again." Ignorance is stated at the beginning. Therefore, it itself, being uncaused and unconditioned, becomes the root cause of the cycle. This is the objection. He refutes it with "of the cycle," etc. "Because it is the head of the discourse on the cycle," means the cycle. There is no beginning to it. But there is its arising and ceasing. Those who know, in order to explain these, must absolutely speak the discourse of dependent origination, which is the discourse of the cycle of existence. And when speaking, it must be known which of the phenomena of the cycle is most important for the arising of the cycle. Then, making that one phenomenon, which is most important in terms of function, the root, the head, the discourse of the cycle should be spoken. This is called the head of the discourse of the cycle. Here, ignorance is delusion. And that is the act of deluding. Its function is to cause blindness. And there is no other primary function for the arising of the cycle like causing blindness to the eye of wisdom. Therefore, ignorance here,