Namo tassa bhagavato arahato sammāsambuddhassa

Visuddhimagga-mahāṭīkā

(The Second Part)

12. Explanation of the Iddhividha Description

Explanation of the Abhiññā Discourse

365. Revealing its close proximity through description in terms of the immediately preceding samādhi discourse, he says, "This development of samādhi." Having said, "Effort should be made to achieve abhiññā," to show the specific purpose there, "Indeed, thus..." etc., was said. Although steadfastness and ease in developing vipassanā are benefits of developing samādhi, the five mundane abhiññās are known to be benefits of the aforementioned development of samādhi, therefore, the attainment of benefits by the yogi is stated only in terms of them, and steadfastness is stated through the fourteenfold taming of the mind. Proficiency in the mundane abhiññās is also proficiency in samādhi, and thus, according to the saying "The concentrated one understands according to reality" (saṃ. ni. 3.5; 4.99; 5.1071; netti. 40; mi. pa. 2.1.14), "he will easily accomplish the development of wisdom" is stated. Therefore, since the benefit of developing samādhi, steadfastness, and the easy accomplishment of wisdom development are attained, therefore, we will begin the discourse on abhiññā first, even when the opportunity for wisdom development arises, is the intention.

And for the sake of teaching progressively refined and sublime Dhammas.

Iddhivikubbana: The act of abandoning the natural appearance, known as iddhi. This is stated because vikubbaniddhi is the primary among the iddhīs, or the meaning should be seen as "iddhi and vikubbana." The separate mention of vikubbana should also be seen for the reason stated above. Arupa attainments are not possible based on the ākāsa kasina, and having made the āloka kasina included within the odāta kasina, "in those ending with the odāta kasina" is stated because the method of taming the mind in accordance with the kasiṇas is intended; however, for the purpose of creating space and so on, both are indeed desirable. Eight eight: Eight attainments in each of the kasiṇas as stated. Kasiṇānulomato: According to the order of the kasiṇas, and the order should be understood in terms of the teaching. Jhānānulomo however, is in terms of practice. Ukkamanaṃ is ukkantaṃ, what is ukkantaṃ is ukkantikaṃ, jhānassa ukkantikaṃ is jhānukkantikaṃ, therefore, it means transcending jhāna. Aṅgasaṅkantito: From the transgression of the factors. The mind should be tamed for the sake of easily attaining whichever jhāna one desires and for recognizing their characteristics. Thus, his expertise in that will be successful.

366. Attains jhāna: Does he attain all four jhānas, or only one? Here, if he attains all four, there would be no distinction from aṅgasaṅkanti, but if only one, from ārammaṇasaṅkanti. This is not a fault, since their distinctions are established through application. When he applies only the kasiṇānuloma and attains jhāna in each kasiṇa, without aṅgasaṅkanti, then it is kasiṇānuloma. But when he applies aṅgasaṅkanti and attains jhāna, then aṅgasaṅkanti should be understood. In this way, the distinction between kasiṇānuloma, ārammaṇasaṅkanti, etc., should be understood from each other. This kasiṇānuloma is called taming of the mind, is the idea.

Likewise: The word "tathā" is for concluding "even a hundred or a thousand times in the eight kasiṇas in order." Here, paṭilomato is the reverse order. Therefore, he says, "in reverse order." Here, the meaning is this: First, he attains jhāna in the odāta kasina, then the lohita kasina, and so on, up to the paṭhavī kasina.

Repeatedly attaining: "A hundred times, a thousand times" refers to the abundance.

There itself: In the paṭhavī kasina itself. Then: After rising from the third jhāna. That same: The paṭhavī kasina itself. Then, the ākiñcaññāyatana: Then, having risen from the ākāsānañcāyatana attainment that arises in the space produced by removing the paṭhavī kasina, not attending to the viññāṇañcāyatana, transcending it, he attains the ākiñcaññāyatana that arises in the absence of the aforementioned ākāsānañcāyatana consciousness. The ākāsa kasina produced by removing the paṭhavī kasina belongs to the paṭhavī kasina faction, so it is said "having transcended the kasiṇa." Or, the transcending of any of the eight kasiṇas here is called kasiṇukkantikaṃ, so he says, "having transcended the kasiṇa." Jhānukkantika: Here, the desired should be averted by determination, and to show the nature of transcending, having said "thus the kasiṇa," etc., and again extending that method with dependence to the remaining kasiṇas, he says, "thus the āpo kasina, etc.... should be done." Therefore, he says, "in this way," etc. Just as jhānukkantikaṃ based on the first jhāna is shown in the paṭhavī kasina, etc., so too, that based on the second jhāna, etc., should be shown as appropriate.

That same: The first jhāna itself. In kasiṇukkantika too, the application based on the āpo kasina, etc., should be done in the way stated, as well as that based on the second jhāna, etc., as appropriate.

From the lohita kasina to the ākiñcaññāyatana: Focusing on the lohita kasina, making it face towards him, with the kasiṇa ugghāṭima arisen by its removal, by non-attention, he attains the ākāsānañcāyatana jhāna, and having made the disappearance of the previously arisen consciousness there the object, he attains the ākiñcaññāyatana.

The remaining: Of the remaining rūpāvacara jhānas. For in the arūpa jhānas there is no aṅgasaṅkanti, nor do they occur in the paṭhavī kasina. But what is said in the statement of aṅgārammaṇasaṅkanti, "having removed the nīla kasina, the ākāsānañcāyatana," etc., that should be seen as said according to what is obtained, or by way of a synonym. However, without synonym, just as aṅgasaṅkanti is obtained in the rūpa jhānas, so too, ārammaṇasaṅkanti is only in the arūpa jhānas. For the occurrence of that same jhāna with a different object is ārammaṇasaṅkanti. Therefore, he says, "The attainment of one jhāna in all the kasiṇas is called ārammaṇasaṅkantika."

"Having attained the viññāṇañcāyatana from the pīta kasina." In this way, the meaning should be understood in the remaining two as well. Ekantarikavasenā: The word antara means "another." What is within is antarikaṃ, a single antarikaṃ is ekantarikaṃ, the attainment of jhāna, by means of that. Just as the distinction of the factors and object is different in a single sitting, so too, it is by means of the attainment. However, that distinction occurs through the transgression of the lower factors and objects of those, so it is said "the transgression of factors and objects by means of ekantarika." In the discourses, this method is not brought up, as there is no distinction in their establishment in a single sitting, in the factors with "this jhāna has five factors," etc., and in the objects with "this is the paṭhavī kasina," etc. And having done so, even the transcending of the jhāna, etc., that is obtainable in jhānukkantikādi by reverse order, and by direct and reverse order in the state of ekantarika, is not mentioned, either because the taming of the mind is accomplished without those methods, or to avoid elaboration. This should be seen as not appearing in the commentaries.

367. Abhāvitabhāvano: One who has not undertaken the jhāna abhiññās. Some say, even without a condition. The initial yoga work is ādikammaṃ, one who has that is ādikammiko, one who is new to it, engaging in development. Therefore, he says, "yogāvacaro." Kasiṇa preparation is also a burden: The practice in the kasiṇa circle by the method of avoiding faults, etc., up to the arising of the learning sign, that kasiṇa preparation is also indeed a burden, what to say of iddhivikubbana, is the idea. Nimittuppādana: The production of the counter-image sign. Having increased that: That sign, and having increased the development. For the increase of the sign is not obtained without development. Some, having obtained access concentration, are not able to attain attainment concentration, there are many such, so he says, "attainment is a burden." Appanādhigamo or, refers to the attainment of the eight attainments. The condition for the attainments is different, and that for the abhiññās is different, so he says, "even for one with a tamed mind, iddhivikubbana is a burden." Quick to sit is nisāmanaṃ, the seeing of the paṭhavī kasina, etc., the jhāna object, with the jhāna eye, one who has that is khippanisanti, one who quickly attains jhāna, the state of that is khippanisantibhāvo. Therambatthalaṃ is a place frequented by elders such as Mahāmahindatthera. Just as warrior heroes wander about wielding spotless swords, etc., for the victory of the enemy, so too, the bhikkhu should wield spotless jhāna abhiññās for the victory over the kilesas, to show this meaning, "therefore," etc., was said.

Patiṭṭhābhāvo: Here, the pacification of others' harm is intended. For that is more important than even the state of quick attainment, because it is more difficult to accomplish due to having to be done in terms of accomplishing urgent tasks. Although that is accomplished by the example of rakkhitatthera, to clarify it with the even more important protection from the shower of embers, he says, "With the Giribhaṇḍavāhana Pūjā...pe... like the Thera." Giribhaṇḍavāhana Pūjā means a great island offering up to a yojana in extent, having made Cetiyagiri, etc., the starting point, in the entire island and the ocean. Having made the earth: Having created an earth in the sky, so that the shower of embers caused by Māra does not reach even a single human with a spark.

Balavapubbayogāna: Of those with strong underlying conditions, meaning the great aspirations that are the cause of the iddhividha, etc. Aggasāvakādīna: The word ādi includes some of the great disciples. Bhāvanānukkamo: The taming of the mind as stated. Paṭisambhidādī: The word ādi should be understood to include the knowledge of what is possible and impossible, etc., not just the remaining abhiññās. For even the disciples, the knowledge of what is possible and impossible, etc., is successful to a certain extent. Therefore: Since the abhiññās are successful only for one who is endowed with prior causes, without the development sequence as stated, not for the other, therefore. With heat and smoke, etc.: With heating and pounding, etc., in fire. Just as: The word ca includes even the pounding of lac with lac dye, etc., that was not mentioned. Chanda…pe… vasenā: Having made the desire to act, "If the abhiññā is successful for one with desire, it will be successful for me too," the head, the chief, the foremost, the forerunner, or having generated desire, making that the face for development, by way of attaining jhāna. This same method applies to the remaining too. "By means of proficiency in reviewing, etc.:" This is said in reference to producing exceeding proficiency in all eight attainments. And that is by way of an ādikammika, not by way of one who has undertaken it, so he says "prior cause...pe... is fitting." For one endowed with prior causes, exceeding practice should be desired in that jhāna which, having made the foundation, the abhiññā is to be produced, not everywhere, is the idea. Because of the saying "with one practiced in the fourth jhāna alone," they say that the abhiññās are successful even without the arūpa attainments. Even that is fitting, if it is said in terms of one endowed with prior causes. But for the other, that is just their opinion. Yathā: In whatever manner, by whatever method. Etthā: In this production of iddhividhi.

372. Imamhā kāyā means the bhikkhu's body composed of elements, referred to as "imamhā" due to its perceptible nature. Aññaṃ kāya means another body, aniddhi-made body. Because of having iddhi-made form, it is rūpiṃ. Because it is produced by the application of abhiññā, it is manomayaṃ. Nipphattivasenā means by way of production. Just as the mind-made body arises from the abhiññā knowledge, so too the manifestation is manomayiddhi. The same method applies to the rest as well. If so, why is this alone called manomayiddhi? It should be understood as a conventional term, just like "manomayo attabhāvo," or like "the term 'cow' applied to a collection of horns, etc." Alternatively, because the fact of being produced by the mind is very evident in this creation that emerges from within and is very similar to the iddhi-powerful one, hence the especially apt use of the term "manomaya," unlike in other adhiṭṭhāna-vikubbana iddhīs that have different designations.

373. Ñāṇuppattito pubbe vā means either before the arising of the knowledge of the Arahatship path, or at the moment of vipassanā, or even before that, from the moment of conception for one in their last existence (antimabhavikassa), Pacchā vā means until the khandha-parinibbāna. Taṅkhaṇe vā means at the moment of the arising of the path. Ñāṇānubhāvanibbatto viseso means a special quality produced by the power of that knowledge, like the sun's ability to illuminate everywhere from the moment it rises, which is the perfection of abandoning what should be abandoned and developing what should be developed. The objects, however, come without interruption. Aniccānupassanāyā means by the powerful vipassanā that contemplates impermanence in conditioned things. For one who has started vipassanā, at the moment of the arising of the aforementioned vipassanā, the purpose of abandoning the perception of permanence is achieved before and after in the series of miscellaneous reflection. The same method applies everywhere. Although the intended meaning is expressed even in this concise account, it becomes clearer in a detailed account, therefore he said, ‘‘vitthārena kathetabba’’.

Gabbhagatassevā is a word of ownership without respect. Vuttanayenā means in the manner stated in the bākulattheravatthu beginning with "pacchimabhavikassa."

Dārubhāraṃ katvā means having made a load of wood on a cart, that is, having loaded it. Ossajjitvā means having abandoned it. Sakaṭamūle means near the cart. Vāḷayakkhānucarite means frequented by cruel yakkhas. For the city of Rājagaha was possessed by yakkhas.

374. Samādhito means from the first jhāna and so on. Pubbe means at the moment of approach jhāna. Pacchā means at the end of the attainment. Taṅkhaṇe means at the moment of attainment. Samathānubhāvanibbatto viseso means the special quality produced by the power of concentration in that particular jhāna, such as the suppression of the hindrances, the overcoming of vitakka, and the endurance of the afflictions of cessation of perception and feeling.

Kapotakandarāya means in a forest monastery of that name. Juṇhāya rattiyā means on a moonlit night. Navoropitehi kesehī is an instrumental case indicating a specific characteristic. Yassā means of the strike. Tassā means of the yakkhassa. Because of the excellence of quick arising, the thera entered into samāpatti at the very moment of that strike, therefore he said, ‘‘paharaṇasamaye samāpattiṃ appesī’’. However, in the Pali it is said, "nisinno hoti aññataraṃ samādhiṃ samāpajjitvā" (udā. 34). But these theras say that the blow was given at the very moment of emerging from samāpatti.

Sañjīvatthera refers to the second chief disciple of the Buddha Kakusandha. For that venerable one, wherever he sat in the forest etc., easily attained nirodha. Therefore, one day, he attained nirodha at the foot of a certain tree, referring to that, it is said ‘‘nirodhasamāpanna’’tiādi. Not even an atom of his robe was scorched, what to speak of his body. Therefore, the thera was known as "Sañjīva." Ayamassā means this non-affliction by fire of the venerable Sañjīvatthera in nirodha-samāpatti, this is the iddhi of the power of samādhi, this is the connection. But how is the arising of the power of samādhi possible in nirodha-samāpatti? He said ‘‘anupubba…pe… nibbattattā’’.

Paṭhamaṃ ṭhapitabhaṇḍakassā means of the item placed first. For that is taken last at the time of taking. Kālaparicchedavasenā means according to the determination of time made before the samāpatti, "I will arise after so much time has passed." Bhītā viraviṃsū means thinking "a pisāca is rising" due to seeing a form in the dark night. Surrounded by so many items and being without disturbance, and with theragatena pasādena, "O, what great power, O, one who dwells in seclusion."

Tattatelakaṭāha mentions the object to be poured by mentioning the container; the meaning is that he poured hot oil into the pan with the pan. Vivaṭṭamāna means blazing without sticking anywhere.

Saparivārā means surrounded by five hundred women. Rājānaṃ mettāya pharī means she touched the king with specific loving-kindness samāpatti. Khipitu means to shoot. Oropetu means to withdraw the array of arrows.

375. Paṭikkūlādīsū means in the unpleasant, etc. For what is undesirable is repulsive; even what is disagreeable is called "repulsive." The ādi-word includes apaṭikkūla, etc. Tatthā means in the repulsive object. Upekkhako means equanimous with six-factored equanimity. Tatthā means in the object that is divided into repulsive and non-repulsive. Sato means mindful due to the abundance of mindfulness. Sampajāno means acting with full awareness due to the abundance of wisdom. Aya means this mastery of mind achieved by the destruction of āsavas in objects such as repulsive and non-repulsive things, such as dwelling without the perception of repulsiveness, etc. Therefore, he said ‘‘cetovasippattānaṃ…pe… vuccatī’’.

mettāpharaṇaṃ vā to be connected as: contemplating elements by way of contemplation of the elements, or dhātumanasikāraṃ vā doing contemplation of the elements in feces, etc. Apaṭikkūlasaññī viharatī means dwells in the posture of dwelling without the perception of repulsiveness, due to desiring benefit and thinking about the nature of the Dhamma. Iṭṭhe vatthusmiṃ in a beloved object, such as relatives and friends. Exactly as in the case of the mere collection of impurities beginning with hair: asubhapharaṇaṃ vā or contemplating foulness. There, anicca in the category of material phenomena—the iti-word is in the sense of "ādi," therefore, to be connected as: contemplating impermanence, suffering, not-self, and the nature of change. Paṭikkūlāpaṭikkūlesū means having taken beloved and unloved objects together, he speaks. This method applies to the rest. Or, if what initially arises as repulsive for beings later arises as non-repulsive, and what initially arises as non-repulsive later arises as repulsive, in both these cases, if the one with destroyed āsavas desires, he may dwell with the perception of non-repulsiveness or with the perception of repulsiveness in the manner stated—this ariyiddhi has been stated.

Cakkhunā rūpaṃ disvā means having seen a form with the eye-consciousness that is capable of seeing form and is conventionally called "eye" due to being a cause, or with the eye as the cause or as the door. Neva sumano hotī this is a rejection of the pleasure associated with household life, not of the pleasure of action and feeling pertaining to renunciation. Chaḷaṅgupekkha means the middle equanimity in those six doors, which has the name "six-factored equanimity" due to its occurrence in the path of the six sense-objects, which is characterized by not abandoning the state of pure nature. To support the aforementioned meaning with the Pali, ‘‘paṭisambhidāya’’tiādi is stated.

376. Pakkhīādīna means the ādi-word includes devas, etc. Vehāsagamanādikā means the ādi-word includes the purification of the eye, etc. Although produced by wholesome kamma, they fall from a heap of happiness due to experiencing the results of unwholesome deeds, hence vinipātikānaṃ. Jhāna refers to the jhāna attained by abhiññā. It is said that even vipassanā, when it becomes excellent, accompanied by excitement and joy, is capable of making one leap into the air, therefore it is said ‘‘vipassanaṃ vā’’. ‘‘Paṭhamakappikāna’’ this should be seen as a qualifier of "ekaccānaṃ manussāna." Evamādīna means the ādi-word should be understood to include Punabbasumātā, etc.

377. Vehāsa the locative case is in the sense of place, or in the sense of continuous connection. For the Cakkavatti, having put the cakka-ratana in front, rises up from his palace and, through the sky itself, circumambulates Sineru and traverses the entire Cakkavāḷa. Assabandhā means horse trainers, those who give barley to horses. Similarly, gobandhā.

‘‘ettha cā’’tiādi is stated. There, suvaṇṇapabbato is a mountain made entirely of gold. It seems that no limit is seen in the places that are grasped. Ekasītāmatte in this, sītā means the track made by the plow due to plowing. Tumbaṃ means an āḷhaka. Cuddasa maggā means fourteen plowing tracks.

378. Vijjaṃ parijapitvā means having recited, by way of repetition of mantras, his own vijja such as the Gandhārīvijja that has been ritually prepared.

379. Sammāpayogenā means by the application of skillful means, by initiating an approach that brings about the desired result. Tassa tassa kammassā means of that particular deed that is to be accomplished. Ettha cā in this tenth iddhi's definition too: "tattha tattha sammāpayogappaccayā ijjhanaṭṭhena iddhī" (paṭi. ma. 3.18). Purimapāḷisadisāvā is similar to the definition of samādhivipphāraiddhi, etc. Sakaṭabyūhādikaraṇavasenā the connection is: the distinction is produced by way of the arrangement of formations such as sakaṭabyūha, cakkabyūha, and padumabyūha. Sippakammaṃ means skills such as arithmetic and music. Vejjakammaṃ means medical skills such as surgery. Tiṇṇaṃ vedānaṃ of the three Vedas, namely Irubbeda, etc.

‘‘adhiṭṭhānā iddhiyeva āgatā’’. Imasmiṃ panatthe in this meaning, namely the benefit of abhiññā, or in the meaning of iddhividha.

380. In "Ekavidhena ñāṇavatthu," etc. (vibha. 751), the word "vidha" has the meaning of "division," in "vividhampi senābyūhaṃ dassetī," etc. (paṭi. ma. 3.13) it has the meaning of "variety," showing that both are applicable here, he said, ‘‘iddhividhāyāti iddhikoṭṭhāsāya, iddhivikappāya vā’’. For iddhi is one division among the abhiññās, and it has many kinds due to the distinctions to be stated. Vuttappakāravasenā means by way of the stated fourteen kinds, and by way of the kind that is the taming of the mind and being concentrated, etc. He said, ‘‘iddhividhādhigamatthāyā’’, "Iddhividhāyā" is a dative case in the sense of purpose. ‘‘Kasiṇārammaṇato apanetvā’’ this is said because the abhiññā-pādaka parikamma cittas have the same continuum, not because the parikamma citta has the kasiṇa as its object. Iddhividhābhimukhaṃ pesetī means he directs it towards the accomplishment of the iddhividha. For the directing of the parikamma citta with "sataṃ homī," etc., is its abhinīharaṇa, and directing it towards iddhividha is just like inclining it towards iddhividha, just like directing it towards the arising of iddhividha; here, adhimutti in iddhividha is the parikamma citta, therefore he said ‘‘adhigantabbaiddhipoṇaṃ iddhipabbhāraṃ karotī’’. Here, "attaining" means paccanubhavana, phusana, sacchikiriyāpatti, therefore, showing that these are synonyms, he said ‘‘pāpuṇātīti attho’’. Assā means of the iddhividha.

Ekopī the pi-word has the meaning of combining, taking into account the multiplicity to be stated. For its opposite is "ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hotī." And that becoming one is the return to the state of being one of the one who has created the multiplicity. However, returning to the state of being one at will according to the determined time is not intended here, because it is not an iddhi-made creation. Some say that even that is the power of iddhi because it is accomplished according to the time determined beforehand. Or, this pi-word is out of place, the connection is: eko hutvā bahudhāpi hoti, bahudhā hutvā ekopi hotīti. In this case, the pi-word, taking into account the ekabhāva to be stated, should be said to have the meaning of "combining," and then "so hī" etc. should all be stated as appropriate. To show the purpose of creating multiplicity, ‘‘bahūnaṃ santike’’tiādi is stated. There, bahūnaṃ santike means near the many created by oneself, meaning surrounded by them. The vā-word is in the sense of an unstated alternative, therefore it includes "dhammaṃ vā kathetukāmo," etc. ‘‘Ñāṇena adhiṭṭhahantoevaṃ hotī’’ to be brought in and connected.

381. Herein, iddhi exists means the bhūmi (base), the jhānas. Herein is a locative usage in the sense of a cause. The bhūmi born of seclusion is vivekaja-bhūmi (base born of seclusion). For the first jhāna is born of the seclusion of the hindrances. The bhūmi consisting of joy and happiness is pītisukhabhūmi (base of joy and happiness). For the second jhāna is a base consisting of joy and happiness, and it is born of joy and happiness, in terms of concentration. The same method applies to the two higher jhānas. For the attainment of iddhi means for the gaining of iddhi. For the repeated obtaining of iddhi means for the repeated gaining of iddhi, meaning for its cultivation. For the transformation through iddhi means for making various forms through iddhi, meaning the iddhi of transformation. For the emanation through iddhi means for the emanation of various blessings through iddhi. For the mastery of iddhi means for the state of mastery of iddhi, which brings about quick attainment, etc. For the perfect confidence in iddhi means for the state of perfect confidence through iddhi by means of the removal of opposing factors, being free from defilements. Let the fourth jhāna be the base for iddhi, since it is to be produced by being established therein. But how about the others? He says, "And here," etc. Therein, the three jhānas should be understood as the preparatory base. In the third jhāna by the pervading of happiness, and in the first and second by the pervading of joy and the pervading of happiness as the cause, thus the connection is to be made according to suitability. Here, pervading is the enlargement (paribrūhanaṃ) of the body named as co-born (sahajātanāmakāyassa) together with the jhāna-conditions, etc., due to the well-developed state of the jhāna by way of surpassing joy and happiness, and the suffusion (paripphuṭatā) of the material body by refined forms produced from it (taṃsamuṭṭhānehi paṇītarūpehi). Therefore, the Blessed One said, "He suffuses, completely suffuses, fills, and pervades (dī. ni. 1.226; ma. ni. 1.427) with joy and happiness." Happiness-perception means the perception associated with the happiness of jhāna. Lightness-perception means the perception associated with the lightness associated with it. Having entered means having penetrated. For the yogi, while causing happiness associated with surpassing lightness to flow in the continuum in those jhānas, is said thus as if having entered into it. The indication is by way of perception as the head. For lightness associated with jhāna is like having attained the measure of causing one to leap into the sky even without iddhi. Here, by the grasping of lightness, pliancy and wieldiness are also grasped. Therefore, he said, "Having become one with a light, pliable, and wieldy body."

By this method means by attaining the body of name and form which has attained happiness and lightness through the attainment of the three jhānas, the fourth jhāna leads to the attainment of iddhi easily, when mindfulness is applied to the mind. For the preparatory bases, being the base for the foundation, are like the rampart which is the base for the wall.

382. In the iddhipāda analysis, four is the delimitation by enumeration. Iddhipādā (bases of spiritual power): here, iddhi means it succeeds, it is accomplished, it is brought about. Or, by this, beings succeed, grow, reach the highest point, hence iddhi. By the first meaning, iddhi itself is the pāda, thus iddhipāda, meaning the iddhi element. By the second meaning, the pāda of iddhi is iddhipāda. Pāda means foundation, the means of attainment. For by it, they attain iddhi described as higher and higher distinction. This, indeed, is the method of the commentary. There, the first is the agent sense of the word iddhi, the second is the instrumental sense. Iddhi is said only to be attained, not to succeed, and the iddhi to be attained is co-referential with the pāda, which is the means of attaining. Thus, by the first meaning, it is not possible to say " iddhi itself is pāda, iddhipāda." Similarly, since the iddhi called growth to be achieved by the instrumentality of succeeding and to be attained by the instrumentality of attaining, the non-difference of the two instrumentalities is not possible, thus by the second meaning, it is not possible to say "the pāda of iddhi is iddhipāda." Therefore, since a co-referential compound by the first meaning, and a possessive compound by the second meaning are not suitable, the compound "the pāda of iddhi is iddhipāda" by the first meaning and "iddhi itself is pāda, iddhipāda" by the second meaning is suitable, or as said, because the pāda is the element of succeeding, the means of succeeding instrumentality.

Chandahetuko (having desire as its cause). Chandādhiko (with desire as preponderant) due to associated desire. But the preponderance of co-nascent desire should also be understood by way of prior volitional formation. Or, alternatively, "If a bhikkhu makes desire the ruler and obtains concentration, obtains singleness of mind, this is called desire-concentration," by this passage, chandasamādhi (desire-concentration) is said to be a compound having elided the word 'ruler'. However, in the Aṭṭhakathā, in terms of showing the meaning of the word 'ruler', it is said, "concentration having desire as its cause or with desire as preponderant." Therefore, he said, "Having made desire the ruler," etc. Padhānabhūtā (essential): some say meaning of the nature of effort. But the taking of 'essential' is for the purpose of averting conditioned conditioning. Or alternatively, saṅkhāro (conditioning) means that which conditions that particular distinction, meaning all effort. There, the taking of 'essential' is for the purpose of averting something else due to the accomplishing of the four functions. Padhānabhūtā means being the best. However, since four kinds of effort are intended, it is indicated in the plural. But he who has said the meaning of iddhipāda having taken the instrumentality of the pāda in terms of the compounding construction "the pāda of iddhi is iddhipāda," that the state of being the agent of iddhi of the preliminary parts of attainment, has been said with reference to the fact that the iddhi to be achieved by the chandiddhipādo (vibha. 457), etc., is the growth which is the agent-iddhi, and the instrumentality-iddhi of the chandas, etc., as come in the Abhidhamma.

"Vīriyasamādhipadhānasaṅkhārasamannāgata" (endowed with concentration-of-effort, effort-conditioning): effort has come twice. There, the former is a qualifier of concentration, vīriyasamādhi (concentration-of-effort). The second is a showing of the factors of endowment. For everywhere, there are only two factors of endowment: concentration and effort-conditioning. Desire, etc., are qualifiers of concentration, but effort-conditioning is qualified only by the word 'effort', not by desire, etc., thus here the state of effort being the ruler is not said of effort-conditioning. And since effort, having qualified concentration, stands, is said by the word 'effort-conditioning' in terms of the factor of endowment, thus the endowment with two efforts is not said. However, because concentration is distinguished by desire, etc., and the effort-conditioning and other states associated with it are likewise distinguished, therefore the four iddhipādas are said in terms of the qualifiers of concentration. And the state of being a qualifier of desire, etc., occurs in terms of their respective necessities.

Or alternatively: by saying the iddhipāda-nature of desire, etc., by the word pāda in the sense of foundation, as well as in the sense of means. Therefore, in the Uttara Cūḷa Bhājanīya in the Abhidhamma, "chandiddhipādo" (vibha. 457), etc., has said the iddhipāda-nature of desire, etc., alone. And in the question section too, having made an exposition "cattāro iddhipādā idha bhikkhu chandasamādhi" (vibha. 462), etc., again the nature of skill, etc., of desire, etc., alone has been distinguished. For the showing of the iddhipāda as the means has been done in the Suttas, and the showing of the iddhipāda as the foundation in the Abhidhamma, otherwise, there would not be fourfoldness.

383. Chandādīni aṭṭha (desire, etc., are eight): chandasamādhi (desire-concentration), vīriyasamādhi (effort-concentration), cittasamādhi (mind-concentration), vīmaṃsāsamādhi (investigation-concentration), thus desire, etc., are eight. Although here in all four places, concentration is just concentration, nevertheless, concentration together with desire to produce iddhi leads to the attainment of iddhi, not the mere one. Likewise, vīriyasamādhi, etc., too. Therefore, these four concentrations together with desire, etc., and the four desires, etc., are eight. By these, iddhi is attained, it is reached; or they themselves attain, they are accomplished for the attainment of iddhi, therefore they are called padānī (means). Therefore, he said "lead to the attainment of iddhi." However, that which is in the passage "chando na samādhi," etc., although desire, etc., produce iddhi together with concentration, nevertheless, the showing of their state of being separate is for the sake of showing their status. Ekato niyuttova (only connected as one), the meaning is not as being separate. Niyuttovā (only connected) means together, not separated.

384. Anonata (not bent down) means not bent down, not listless, because it is sustained by effort. Therefore, he said "does not waver (iñjati) in sloth," meaning it does not move with sloth as the cause. Bent upwards is unnata (elated), haughty, distracted. Anunnata (not elated) means not haughty, undistracted, concentrated. Therefore, he said "does not waver in haughtiness." Bent down through adherence is abhinataṃ, anabhinataṃ (not bent down) means not attached. Bent down through departure is apanataṃ, turned away due to anger. Anapanataṃ (not bent down) means not hateful. Anissitaṃ (not relying) means not relying in terms of the basis of the view "I am, mine." Appaṭibaddhaṃ (not bound) means not bound in terms of desire-passion. Rāgo (passion) is merely attachment, chandarāgo (desire-passion), however, is a strong defilement. For even an object standing far away is bound to it. Vippamutta (especially freed) means especially freed. Since the jhānas are opposed to sensual desire, he said "in sensual desire." Visaṃyutta (disjoined) means separated from defilement, or not joined with the four bonds. Vimariyādikataṃ (having made no limit) means that it has proceeded in such a way that even a small limit of defilement does not exist in the limit of defilements. Ekattagata (gone to singleness) means gone to singleness, extremely concentrated. Therefore, nānattakilesehi (by diverse defilements) means by defilements of diverse natures na iñjati (does not waver).

Esa attho (this meaning) is the cause of sloth, etc. The meaning of the unwaveringness of this mind is indeed established, because it has been shown by way of the manifestation of the attainment of unwaveringness. Puna vutto (said again) means said again for the purpose of showing the state of being the root, thinking "these are the roots," due to the occasion of showing the base, the pāda, the state of being the means of iddhi. Purimo (the former) means the method shown in six ways earlier by "saddhādīhi pariggahitattā," etc. Ayaṃ (this) means the method shown in sixteen ways now. He says, "for the sake of non-confusion in both," so that there will be no confusion there, nor is it not shown, when shown in the Sutta method and in the Paṭisambhidā method.

385. Adhiṭṭhahanto ñāṇena (determining with knowledge): here, in order to show the method of determination, he adduces the statement previously made by himself, raising the question "how does this occur?" "Having attained the jhāna which is the basis for super-knowledge and having arisen." Here, some say that one arises from the fourth jhāna having attained the four jhānas successively, but that is unsuitable. For the application of mindfulness to the mind is for the attainment of any jhāna as desired, and the fourth jhāna alone is the basis for super-knowledge, not the others. Katvā parikammaṃ (having done the preliminary work): here, the doing of preliminary work is just thinking "sataṃ homī" (may I be mindful), etc., with the mind in the sense sphere having arisen from the jhāna which is the basis, and just attending to it is attending. Dutiyampī (for the second time too): the word pi has the meaning of accumulation, therefore it indicates this meaning, that it is for the third time too, and even more than that. For just as there is the cultivation of jhāna, so too is there the cultivation of super-knowledge. "Ekavāraṃ dvevāra" (once, twice): this should be seen as merely indicative. Nimittārammaṇa (the image-object): the object is the learning image. Parikammacittānī (preliminary-work-citta): here, the mindfulness-object nature of each preliminary-work-citta should be seen, because it proceeds as "sataṃ homī" (may I be mindful). Sahassārammaṇānī (thousand-objects): here too, the same method applies. Vaṇṇavasenā (by way of color): by way of the color conceived by oneself. No paṇṇattivasenā (not by way of concept): not by way of the concept of a being. Taṃ (that) determining-citta is appanācittamiva (like an attainment-citta): the iva particle is said because the super-knowledge-citta is similar to the first arising of the jhāna-citta, not because it lacks attainment. Rūpāvacaracatutthajjhānika (belonging to the fourth jhāna in the form sphere) means possessing the fourth jhāna in the form sphere, associated with it.

386. If so, how is the Paṭisambhidā statement "āvajjitvā ñāṇena adhiṭṭhāti" (having attended, he determines with knowledge)? He says, "Yampī" etc. Tatrāpī (there too): even in the Paṭisambhidā. Āvajjatī (he attends): this reading "bahukaṃ āvajjati" (attends much) is vuttaṃ parikammavaseneva (said only in terms of preliminary work), not in terms of attending. "Āvajjitvā ñāṇena adhiṭṭhātīti abhiññāñāṇavasena vuttaṃ" (having attended, he determines with knowledge is said in terms of super-knowledge), not in terms of the knowledge associated with the preliminary work citta, or of another mind in the sense sphere. For it does not have such power. Tasmā (therefore): since the determination is only in terms of super-knowledge which has attained attainment, therefore. Showing this order of determination, he said "bahukaṃ āvajjati" etc. There, sanniṭṭhāpanavasenā (by way of accomplishing) means by way of producing.

Kāyasakkhidassanatthaṃ (for the purpose of showing bodily witness): not merely a statement, but rather, because this person has realized the meaning of this matter with his own body, he is a bodily witness, for the purpose of showing the witness.

Kokanadanti is a specific epithet for a lotus, like "kokāsaka." It is said to have many petals, be rich in color, and exceedingly fragrant. Pātoti means early in the morning. The meaning here is this: just as a lotus known as kokanada, phullaṃ blossoming pāto early in the morning, at the time of sunrise, avītagandhaṃ siyā virocamānaṃ, might be fragrant and shining, evaṃ sarīragandhena, guṇagandhena ca even so, fragrant with the fragrance of the body and the fragrance of virtue, sugandhaṃ fragrant, saradakāle in the autumn season, antalikkhe ādiccamiva like the sun in the sky, attano tejasā with his own radiance tapantaṃ shining, aṅgehi niccharaṇakajutitāya with the splendor emanating from his limbs, aṅgīrasaṃ the venerable sammāsambuddhaṃ perfectly enlightened Buddha passā see.

Abhabboti this teaching is the essence of practice, and practice is rooted in learning; and you are unable to learn, therefore, the meaning is abhabboti, incapable. Abhabbo nāma na hoti he is not called incapable because of the prominence of diligence.

Bhikkhūti spoken in terms of a renunciate, or referring to the future state of being a bhikkhu, as in "the Buddha went to Rajagaha" (su. ni. 410). Pilotikakhaṇḍanti a very pure piece of cloth. Rajo haratīti rajoharaṇaṃ because it removes the dust it is called a duster. Abhinimminitvā adāsi he created and gave it, because of prior merit. Thus, wisely emerging, "this is a fault of existence," he regained the perception of repulsiveness and impermanence, and after directing knowledge to the five aggregates through grasping name and form, and developing insight in stages through the classification of the aggregates, he brought insight to the verge of conformity with the lineage of insight. The verse spoken with the display of light is an obhāsagāthā, a verse of illumination.

Rāgo rajo means lust is dust in the discipline of the Noble One, but reṇu vuccati ‘‘rajo’’ dust is not called "rajo". Why? Because it causes the mind to become impure. Rāgassetaṃ adhivacanaṃ ‘‘rajo’’ti this is a designation for lust, "dust." Etaṃ rajanti this dust is called lust. Vippajahitvāti because of abandoning it particularly with the supreme path. Paṇḍitā viharanti teti those who abandon it live as wise ones. Vītarajassa of the Buddha, the Blessed One, who has completely abandoned all lust and dust, in the sāsane the dispensation. Thus, they say -

‘‘Cittamhi saṃkiliṭṭhamhi, saṃkilissanti māṇavā;
Citte suddhe visujjhanti, iti vuttaṃ mahesinā’’ti. (dī. ni. aṭṭha. 2.373; ma. ni. aṭṭha. 1.106; saṃ. ni. aṭṭha. 2.3.100; itivu. aṭṭha. 88);

‘‘nava lokuttaradhammā’’ti.

‘‘hatthaṃ pidahī’’ti he was told “cover your hand.” Hatthanti or it is a word used in the sense of an instrument; the meaning is, cover with the hand.

Sahassakkhattunti a thousand times. For even when creating himself a thousand times with a single thought, he is as if creating himself a thousand times. Even though there is no interruption of action, the purpose is accomplished, and to show this meaning, ‘‘sahassakkhattu’’nti it is said "a thousand times." Ambavaneti in a monastery made in an Mango-grove. Rammeti delightful. The arrangement is: sit down until the time is announced.

Aniyametvāti without making a rule, with the distinction of color, component parts, bodily component parts, equipment, actions, and so on. Nānāvaṇṇeti in various ways, in various kinds according to the colors, etc., as described. Missakakeseti hair mixed with gray hair. In one of the colors such as half red color, half pale color, and so on, thus upaḍḍharattacīvare in a half-red robe. The recitation of the meaning according to the words, and the recitation of the Pali according to the meaning, is padabhāṇaṃ, word recitation. The speaking of the Dhamma by way of commentary and so on is dhammakathā, Dhamma talk. The utterance of the suttas and so on in tune is sarabhaññaṃ, reciting with melody. Aparepīti other kinds of various forms also than the above, such as long, short, thin, thick. Icchiticchitappakārāyeva hontīti in whatever way they are desired, they are just in that way. For however many distinctions are desired in terms of color and so on, they have just that many distinctions. But even in those many different forms, having made color the object, only one determining thought occurs. For this is its power: just as a single intention produces an existence with many distinctions, there, the desire for existence is a specific condition of the action. And if the result of action is inconceivable, here too, the preparatory thought is a specific condition, and the object of psychic power is inconceivable, should be understood. Esa nayoti this method which has been described in the production of multiple forms by "having attained the jhana that is the basis for higher knowledge," this method applies also to other determinations.

‘‘ayaṃ pana viseso’’tiādi is said. Of these, the connection is with, "if this bhikkhu wishes." Maṃ jānissantīti "they will know me as powerful." Antarāvāti within the boundary of the delimited time. Pādakajjhānantiādi is said to show the way of doing preliminary work, but the other is explained by implication. Evaṃ akarontoti not making a determination in between, "may I become one." ‘‘Yathāparicchinnakālavasenā’’ti with this he shows that for one who makes a determination by "may I become a hundred" etc., it should be done only according to the delimitation of time. Sayameva eko hoti because of the cessation of the determination. Here, in the thoughts of preparation and determination, the powerful one himself is the object in terms of color. Of these, the preparatory thoughts have a past object in the stream of consciousness. The determining thought has a present object, because the determination is momentary, say the teachers.

387.‘‘Āvibhāva’’nti the connection of the word hoti under the word "appearance" is not appropriate because it is stated in the instrumental case; likewise, it is appropriate to connect it to the word "gacchati," which is about to be said, because of the desire for the appearance of oneself and others, and because a noun requires a verb, he connects it with the verb "karoti," which is synonymous with action, and says ‘‘āvibhāvaṃ karotī’’ti. Tirobhāvanti the same method applies here as well. If so, referring to the question, how is it in the Paṭisambhidā, he says ‘‘idameva hī’’tiādi. Although paṭisambhidāyaṃ in the Paṭisambhidā, it is said "appearance is unobstructed by anything," etc. (paṭi. ma. 3.11), that too is said referring to this very act of making appearance and making disappearance. The remaining words are synonyms for the same. Andhakāranti night darkness, or even darkness during the day in caves, etc. andhakāraṃ. Paṭicchannanti covered by walls, doors, etc. Anāpāthanti not accessible because of distance, subtlety, etc. Ayanti this powerful one. The connection should be made by changing the inflection to "how the self or another, whether covered or standing at a distance, is seen." Ālokajātanti light-like, or born of light.

388.Etaṃ pana pāṭihāriyanti this is speaking of the pāṭihāriya of appearance. Kena katapubbanti after asking about the witness of the body there, in showing that "the Teacher is the witness of the body," by saying "by the Blessed One," to explain that meaning, ‘‘bhagavā hī’’tiādi is said. The connection is made by bringing in "seeing the inhabitants of Savatthi," likewise, "until he showed Avīci." When the lower and lower planes in the aerial regions are obstructed by the upper and upper planes, it is said that the space pertaining to them is split, thus ‘‘ākāsañca dvidhā viyūhitvā’’ti.

Ayamatthoti this is the fact that the pāṭihāriya of appearance was done by the Teacher. The attending to the practice of the former Buddhas is for the purpose of maintaining the lineage of the Buddhas. ‘‘Ekena pādenā’’tiādi is the showing of the three strides. Nayaṃ deti he gives the method by following which he established the way of speaking.

Cūḷaanāthapiṇḍiko was the younger brother of Anathapindika the great merchant.

Sinerupabbataṃnibbijjhitvāti having made it visible to the assembly in form, having pierced it. Nanti is Mount Sineru.

lokavivaraṇaṃ nāma. Mahābrahmāti is Sahampati Mahabrahma.

nirayabhayena tajjetvā having threatened him with the fear of hell, saggasukhena palobhetvā, having enticed him with the happiness of heaven, according to the Teacher’s gradual instruction, but not by creating a sense of disgust with heavenly attainment.

389.Just as in making an appearance, the light kasina must be attained for the creation of light, so in making a disappearance, the blue kasina must be attained for the creation of darkness. Although this does not appear explicitly in the Pali, it is implied in meaning by the statement "open is covered" (paṭi. ma. 3.11). Or this meaning is stated: the light kasina is included in the white kasina. Andhakāranti darkness-possessing.

390.Avasese in the remaining ones, such as Iṭṭiyatthera, etc.

391. One who possesses evident psychic power is pākaṭaṃ, and that which is evident is also a miracle, thus pākaṭapāṭihāriyaṃ, an evident miracle. Here, because the psychic power is evident, it is apākaṭaṃ, not evident, and that which is not evident is also a miracle, thus apākaṭapāṭihāriyaṃ, a non-evident miracle. For this distinction is only in terms of the psychic power being evident or not evident, not in terms of the miracle. For there is no miracle that is not evident.

Uttarimanussadhammāti manussadhammo the human quality is called the ten wholesome paths of action, and what is beyond that human quality. The miracle that is psychic power is iddhipāṭihāriyaṃ, psychic miracle. Āḷindeti at the front. Okāsehīti scattered. Iddhābhisaṅkhāranti application of psychic power. Abhisaṅkhāsīti abhisaṅkhari, means he did it, he made it. Tālacchiggaḷenāti through the keyhole. Aggaḷantarikāyāti between groups of buildings.

Antarahitoti desiring to disappear. Just as Bako Brahmā is unable to disappear, so the Blessed One, having made himself inaccessible to him and the assembly of Brahmās, and having disappeared by going to a state of being unfindable, spoke this verse ‘‘bhavevāha’’ so that there should be no opportunity for the assembly of Brahmās to say, "it is not possible to know whether the ascetic Gotama exists in this place or not."

bhavevāhaṃ bhayaṃ disvāti I, having seen fear in becoming, in saṃsāra, the distinctions of birth, old age, etc., eva indeed. Bhavañca vibhavesinanti and having seen becoming, the triple existence consisting of sense-sphere existence etc, in the one seeking destruction, even in the one seeking destruction, again and again in existence. Bhavaṃ nābhivadinti I did not praise, did not grasp any becoming in terms of craving and views. Nandiñca na upādiyinti I did not approach, did not grasp the craving for becoming.

392.Alaggamānoti not sticking anywhere in the walls etc., by going through, having pierced. Āvajjitvā kataparikammenāti by the powerful one having attended to that which he wants to go beyond, and having done the preliminary work, “May it be space, may it be space.” Because of the expectation of a wall or a mountain, it is spoken of as masculine, "hollow, hole." A hollow that extends upwards is susiraṃ. A chiddaṃ hole that goes across.

Yattha katthaci kasiṇe parikammaṃ katvāti having attained jhāna in any kasina whatsoever, such as the earth kasina, and having done the preliminary work, it should be determined, "may it be space." There, he states the reason: ‘‘aṭṭhasamāpattivasībhāvoyeva pamāṇa’’nti. Therefore, yaṃ yaṃ icchati, taṃ tadeva hoti whatever he wishes, that itself happens. By this it is said that it is not absolutely necessary to attain the water kasina for emerging and submerging in the earth, or to attain the earth kasina for creating earth in water etc. Etanti this attainment of the space kasina in doing this miracle of going through walls, etc., avassaṃ vattabbaṃ must necessarily be stated, because it is conforming to the occasion. And having done so, statements like "making open what is covered by means of the space kasina" and the state of "having been one, he becomes many" etc., by means of the earth kasina, as well as "he desires to go on foot in space or water, having created earth," etc., which are stated in the miscellaneous method, are also justified.

‘‘puna samāpajjitvā’’tiādi is said. Adhiṭṭhitattā ākāso hotiyevāti even if some obstacle such as a mountain were to arise in between, because it has been determined "may it be space," it becomes space. To show that this too is only an assumption of what is impossible, that there is no such occurrence, ‘‘antarā’’tiādi is said.

Paricchinditvā means having delineated with knowledge the desired location. Tatrā means in that place, the earth-substance. Ayaṃ is this aforementioned pāḷi demonstrating the practice. Hereafter, in places where "tatrāyaṃ pāḷī" occurs, the meaning should be understood in this manner.

So means one possessing psychic power. It was said that at the time of determination, having made a temporal delineation, he determines, "paricchinnakālaṃ pana atikkamitvā". Pakatiyā udakaṃ means water that is not created.

Viparītaṃ means that which is water, and without stepping, one does not sink while stepping on it; this should be understood here as the creation of earth by psychic power. Pathavīkasiṇaṃ means the pathavī kasiṇa jhāna.

Pallaṅkaṃ means a seat where the thighs are bound all around. A bird with broken wings, or one whose wings have not yet grown, cannot fly; therefore, in the Pali, "pakkhī sakuṇo" (Paṭi. Ma. 3.11) the bird is specified by the word pakkhī, therefore it is said "pakkhehi yuttasakuṇo". Parikammaṃ katvā means having performed the preliminary act, thinking "may there be earth."

Ākāse antalikkhe means in the sky designated as antalikkha. Wherever there is no obstruction, that is called "ākāsa." This person with psychic power does not go in the sky near the earth. But he goes where birds have no access; such a place in the world is called "antalikkha." Therefore it is said, "in the sky designated as antalikkha."

Thero means the previously mentioned Tipiṭaka Cūḷābhaya Thera. Samāpattisamāpajjanaṃ means again and again entering into samāpatti. Nanu samāhitamevassa cittaṃ means the mind of one who manifests psychic power is exceedingly concentrated, not unconcentrated as at other times; this is the intention. But that is merely the Thera's opinion. Previously, having entered into the pathavī kasiṇa and determined earth, he goes; now, however, space is to be desired, therefore the ākāsa kasiṇa must be entered into. Therefore he said, "kiñcāpī" etc. Tirokuṭṭapāṭihāriye vuttanayeneva paṭipajjitabbaṃ means just as there, the wall etc. becomes space by the determination, "let there be space," so too here, having made the mountain, tree, etc., into space by determination, he should go. That is the meaning. Or, tirokuṭṭapāṭihāriye vuttanayeneva means in the manner stated there beginning with "sace panassa bhikkhuno adhiṭṭhahitvā gacchantassā" (Visuddhi. 2.392). By this, he shows that the hindrance made by Nāga etc. "purimādhiṭṭhānabaleneva cassa antarā añño pabbato vā rukkho vā utumayo uṭṭhahissatīti aṭṭhānameveta" does not cause an interruption to the going.

Okāse means in a secluded and suitable place. Pākaṭo hoti means this ascetic is known as a sky-goer.

396. Dvācattālīsayojanasahassaggahaṇaṃ is said according to the first aeon, but thereafter there may be a decrease of a few yojanas due to the gradual rising of the earth, or slightly more or less, but it is not conducive to calculation, therefore it is said thus. Tīsu dīpesu ekakkhaṇe ālokakaraṇena means when they stand in the middle of whichever island, at that time, by setting in the east and rising in the west, they illuminate. Mahiddhike by overpowering other lights, and by being difficult to see. Mahānubhāve by pacifying the heat and cold of beings, and by increasing the growth of herbs, grass, and plants. Chupati means touches. Parimajjati means rubs, moving the hand here and there. Abhiññāpādakajjhānavasenevā means by means of the foundation jhāna of someone's psychic power. The eva-kāra excludes a specific foundation jhāna, not determination. Therefore he said, "natthettha kasiṇasamāpattiniyamo". As in the case of the miracle of passing through walls, there is no rule here that one must enter into jhāna in a certain kasiṇa and then determine. That is the meaning. Thus, in the Pali, without referring to any samāpatti, it is said, "idha so iddhimā" etc. (Paṭi. Ma. 3.10-11). Hatthapāse hoti means the moon and sun circles thus said are within arm's reach. Rūpagataṃ hatthapāse means the form aggregate standing within arm's reach, or the form aggregate within arm's reach. Or, the meaning is that he extends his hand and touches.

mahāmoggallānassa nandopanandadamaneti, to bring forth the Theravada teaching with its related subject matter and to show that meaning, "tipiṭakacūḷanāgatthero āhā" etc. was begun. Kiṃ pana na hoti, the intention is that it certainly happens. Dve hi paṭisedhā pakatiṃ gamentīti. "Tadā mahantaṃ hoti mahāmoggallānattherassa viyā" this is said in relation to seeing the matter in accordance with what is possible; the production of smallness is also attainable here.

Nandopanandanāgadamanakathāvaṇṇanā

Olokesi, according to the custom of Buddhas, "atthi nu kho assa upanissayo". Referring to the characteristic of faith in the Triple Gem, which is the descent into the Teaching, he said, "appasanno". The intention is that he should be made to have faith by distinguishing him from wrong views. Therefore he said, "ko nu kho…pe… viveceyyā".

Taṃ divasaṃ means that part of the day when the Blessed One, surrounded by the Saṅgha of monks, was going towards the Tāvatiṃsa heaven. Āpānabhūmiṃ sajjayiṃsu means they prepared the place for serving, where he would sit and perform his meal duties, by sprinkling, sweeping, bringing forth the implements for eating, etc. Tividhanāṭakehī means with three kinds of actresses, those who are wives, young women, and virgins. Olokayamāno means looking, or considering.

Uparūparī means on top of the head. Bhavanenā means with the area of the palace. Bhogehī means with the coils of the body. Avakujjenā means overturned. Gahetvā means having completely surrounded so that not even the area of the Tāvatiṃsa heaven remains.

Sineruparibhaṇḍa means the enclosure of Mount Sineru. It is said that around Mount Sineru, there are four enclosures, each five thousand yojanas in extent, in thickness and width, established by Nāgas, Garuḷas, Kumbhaṇḍas, and Yakkhas for the protection of the Tāvatiṃsa heaven. Having made those enclosures one by similarity of being enclosures, it is called "paribhaṇḍa." It is said that half of Mount Sineru is surrounded by them.

Attabhāvaṃ vijahitvā means having made the human form disappear. Bādhati means produces a mere discomfort.

Attabhāvaṃ vijahitvā means having abandoned the form of a nāga by creating a subtle form. Mukhaṃ vivari means he opened his mouth thinking, "I will devour the ascetic who has entered my mouth." Pācīnena ca pacchimena cā is said because of the nāga lying in that way. For the purpose of establishing mindfulness well, he says, "manasi karohī".

Ādito paṭṭhāya sabbapāṭihāriyānī means it is said referring to the miracles performed by the Thera at that time. Imaṃ pana ṭhānaṃ means this instance, the cause of emitting breath through the nose.

Anubandhī means he followed, fleeing in fear, thinking, "It is not possible to strike this ascetic who is so mighty."

Ekapaṭipāṭiyā means in one sequence, continuously. That is the meaning. Ayamevā means that which relies on the upādinnaka to increase the anupādinnaka, this is it. Ettha, in such a miracle of increasing the hand, etc., yutti is fitting because upādinnaka forms do not arise from the mind or from the elements. Or upādinnaṃ means all that is bound by the senses is intended. Even then, such an increase of it is not fitting; the increase should be understood in the manner stated. In one continuum, the upādinna and the anupādinna, even though proceeding as if mixed, are in reality unmixed. Therein, just as when one āḷhaka measure of milk is mixed with many āḷhakas of water, even though the milk is mixed with everything and remains pervading everywhere, the milk does not increase there, only the water increases, in the same way, even though the upādinna and anupādinna proceed as if mixed, the upādinna does not increase; due to the power of psychic ability, that which is mind-made and element-born according to that increases, this should be seen.

So means that person with psychic power. Evaṃ katvā means having thus increased his hand in the manner stated, or having come or having made them stand near his hand. The placing of the foot, etc., should be understood in the manner stated. Aparopi means another person with psychic power. Tathevā means as before, before performing the miracle. Tathūpamametaṃ means just as when many different moon circles are seen in various water-filled vessels, there is no obstruction to the going, etc., of that moon circle, and the seeing of each one is accomplished, so too this miracle is similar, due to the absence of obstruction to the going, etc., of the moon and sun, and the successful completion of the application of psychic power by many possessing psychic power there, according to their desire. That is the meaning.

397. Paricchedaṃ katvā means having made a delineation in the sense of pervasion, not in the sense of limitation. Thus, he controls his life even in the Brahma world with his body. Pāḷī means the Paṭisambhidāmagga Pāḷi.

Yāva brahmalokāpi kāyena vasaṃ vattetī means here, since going only to the Brahma world is not intended, nor is going to the Brahma world only, but something else too. Yāva brahmalokā is an example of a distant limit, therefore, even after saying "sace brahmalokaṃ gantukāmā hotī," to show the other too, "santikepi dūre adhiṭṭhātī" etc. is said. Therein, the pi-sound is in the sense of a collection, therefore it is to be seen as including all that remains unsaid and is to be produced by the power of determination, not only what is said.

Yamakapāṭihāriyāvasāne etc. the accomplishment of the Tivaṅkama by the power of determination is stated, but elsewhere, the benefit of the characteristics. Both of those should be taken after considering how they do not contradict each other.

Nīlamātikaṃ means a water pot of blue color.

Mahābodhiṃ means the great Bodhi tree, the unconquered seat. Citte uppanne santike akāsī means as soon as the thought arose, having contracted the earth and the ocean, he made it near the great Bodhi tree.

Nakkhattadivase means on a great day. Candapūve means cakes similar to the moon in the shape of a moon circle. Ekapattapūramattamakāsī means he made it so that they would fit inside the bowl with the same appearance and measure.

Kākavaliyavatthusmiṃca, "bhagavā thokaṃ bahuṃ akāsī" should be brought and connected. To show that matter concisely, "mahākassapatthero kirā" etc. is said. Samāpattiyā means by nirodha samāpatti.

Gaṅgātīre means on the shore of the Ganges River in Tambapaṇṇidīpa. Saññaṃ adāsī means he gave the perception so that they would see the ghee as determined.

Tassā means he sees the form of that Brahma whose form he desires to see. Saddaṃ suṇātī means he hears the voice of the Brahma with the divine ear element. Cittaṃ pajānātī means he knows the mind of the Brahma with the knowledge of penetration of mind. Karajakāyassa vasenā means by means of the physical body made of the four great elements. In "cittaṃ pariṇāmeti," what is that mind, and how is the transformation? He says, "pādakajjhānacittaṃ gahetvā kāye āropetī". How does he impose it on the body? He says, "kāyānugatikaṃ karotī". Even thus, preventing the path of saying such as "saddadandharovāyanti," he says, "dandhagamana". Karotīti is connected. Kāyagamanaṃ hi dandhaṃ, the intention is because of the slow great-element condition. Here is the meaning: the yogi, desiring to go with the visible body, transforming the mind, having attained the foundation jhāna and rising from it, performs the preliminary act, "may this mind be slow-going like the body." Having in mind the performance of that preliminary act, "pādakajjhānacittaṃ gahetvā" is said. Having performed the preliminary act, however, having again attained and determining with knowledge, he imposes that mind on the body, makes the body follow, makes it slow-going.

"nirupakkilesāyā"ti. Mānusikā means belonging to humans, the blood-sustaining element; atikkantamānusikā means surpassing the human realm by its special function of perceiving divine distances, such as vidūra. Therefore, it is said "manussūpacāraṃ atikkamitvā saddasavanenā", which means surpassing the range of human interaction by hearing sounds. Here, manussūpacāraṃ means the area that humans can access, the natural capacity to perceive via the ear-door. Therefore, it is said "saddasavanenā." Dibbe means pertaining to the plane of the deities. But these are especially the sounds or speech of the deities, so it is said "devānaṃ sadde." Those that belong to humans are mānuse, human sounds. Thus, since only the sounds of deities and humans are included, it is said "padesapariyādānaṃ", meaning a partial inclusion. Sadehasannissitā means relying on one's own body. Nippadesapariyādānaṃ means including without residue the various types of sound distinguished by their location and whether they are animate, etc., by means of including different locations.

Ayaṃ means this divine-ear element. Parikammasamādhicittenāti means with the mind concentrated by the preliminary unique concentration, with the momentary concentration that occurs as a preliminary to the knowledge of the divine-ear element. Parikammasamādhi is also said to be the approaching stage of the divine-ear element. But this should be seen as stated in terms of various acts of directing the mind. For the purpose of seeing all coarse sounds, the sound of lions and others is taken first. It is said that even at a distance of three yojanas, the sound of a maned lion's roar can be heard. The word ādi should be understood to include sounds such as thunder and tigers roaring. And here, just as the attention to coarse sounds is for the purpose of showing the means to attend to subtle sounds, so too is the perfection of perceiving subtler sounds due to the power of cultivating sound perception.

"puratthimāya disāyā"ti, etc., begins the method of attending to sounds in relation to the directions. Here, saddanimittaṃ means sound is the cause for the arising of knowledge, the sound is the sign of sound, or that which is obtained by repeatedly taking up the coarse and subtle aspects of sounds, that is the sign of sound. Therefore, it is said "saddānaṃ saddanimittaṃ." But what was said, "oḷārikānampi sukhumānampi saddānaṃ saddanimittaṃ manasi kātabbaṃ," means to see all the states of coarse and subtle in what are considered coarse and subtle. And all that should be seen as for the sake of familiarity with subtle knowledge. Because the sound-sign is of an unestablished nature, some say "sound is the sound-sign," this is the only approach that is logical, but that is not right, as the coarse and subtle sounds should be grasped there itself by the knowledge with sound as its object, just like the colors blue and yellow. Here, the state of being coarse and subtle is what is meant by the sound-sign. Tassāti, for the yogi who practices according to the method as stated. Te saddāti, those sounds that were attended to in succession from all the coarse to the subtle, as one attends to them. Pākatikacittassāpīti, even for the mind that occurs before entering the foundational jhāna. Parikammasamādhicittassāti, of the momentary concentration-mind that occurs in the manner of doing preliminary work with regard to sound, for one who has emerged from entering into the foundational jhāna for the purpose of producing the divine-ear element. Because it has already been refined by prior knowledge, it becomes exceedingly clear, this is how it is connected.

Tesu saddesūti, among those sounds that were mentioned as objects for preliminary work. Aññataraṃti, that one sound where attention is frequently directed in the manner of preliminary work. Tato paraṃti, after that, after the arising of appanā. Tasmiṃ soteti, in that knowledge-ear. Patito hotīti, the divine-ear element is integrated, from the arising of the appanā-mind, one is called a possessor of divine-ear knowledge, and no further effort of cultivation for that purpose is desired. Taṃti, that divine-ear element. Thāmajātaṃti, that which has become strong, attained a firm state. Vaḍḍhetabbaṃti, the object of the foundational jhāna. Kinti, how much? He says, "etthantare saddaṃ suṇāmīti ekaṅgulamattaṃ paricchinditvā", which means, having delimited it to about one finger-breadth, thinking in the mind "let it pervade this much space." The kasiṇa-sign, which is the object of the foundational jhāna, remains pervading that much space for one who enters into the foundational jhāna thinking, "let it pervade this much space." Having arisen from that attainment, he attends to the sounds that occur there. Because of well-cultivated practice, after the arising of attention directed towards any sound there, four or five javanas arise. Of those, the last is the iddhicitta, and for the others, one must enter into the foundational jhāna again. From that alone does he hear even sounds that occur within the space touched by the object of the foundational jhāna. So he speaks with hesitation. The inclusion of ekaṅguladvaṅgulādi here is done in relation to subtle sounds.

Evaṃ suṇantovāti, thus, having mastered the practice by hearing, delimiting again and again, while hearing the sounds as they were attended to. Pāṭiyekkaṃti, even when those sounds are occurring together, with the intention of distinguishing each individually by the difference of object.

The explanation of the divine-ear element is complete.

Explanation of the Knowledge of Penetrating the Minds of Others

401. Pariyātīti, he knows by distinguishing through divisions such as with-lust, etc. Therefore, he says "paricchindatīti attho," meaning it distinguishes. For those elements for which motion is the meaning, understanding is also the meaning. Regarding "parasattānaṃ," here, the word "para" means other, so he says "attānaṃ ṭhapetvā sesasattānaṃ," meaning excluding oneself, the remaining beings, just as one who is not other is oneself, and one who is not oneself is other. Sattānaṃti, here, those who are attached to forms, etc., are sattas. But because this designation is fixed in animate continua, even those without strong desires are called sattas, or by virtue of their past habit. Pu means hell; those who sink and fall into it are puggalā, evil-doers. The others, those who transmigrate in saṃsāra, are called puggalas because they do not transcend that state. Or, from the filling of this or that group of beings with rebirths there, and from the decaying due to impermanence, they are puggalā, according to etymology.

Etañhīti, here, the word hi has the meaning of a reason. Because "etaṃ cetopariyañāṇaṃ dibbacakkhuñāṇavasena ijjhatī", this knowledge of penetrating the minds of others succeeds by means of the divine-eye knowledge, taṃ- that divine-eye knowledge is etassa- for the production of this knowledge of penetrating the minds of others, is the parikammaṃ, so the bhikkhu who wants to produce the knowledge of penetrating the minds of others must have attained the divine-eye knowledge. Thus the connection should be made. Hadayarūpaṃti, not the heart-base, but rather the heart-flesh, that which is shaped like a lotus bud on the outside and like a sponge-gourd fruit on the inside, as it is said, relying on which the blood that is about to be spoken of now resides. But the heart-base occurs relying on this blood. But how does one seek the immaterial mind by seeing the color of the blood with the divine eye? He says "yadā hī"tiādi. But how does the blood that is born of kamma attain various colors according to the activity of minds accompanied by joy, etc.? And who says "that blood is only born of kamma"? Because thirty-four types of form are also found there. Therefore, he says "idaṃ rūpaṃ somanassindriyasamuṭṭhānaṃ"tiādi. Even so, that which is not mind-produced there will not have the variations in color as stated? It must have them, because the remaining continua of forms follow that. Just as in walking, etc., the mind-produced forms are followed by the forms produced by temperature, kamma and nutriment, otherwise there would be no arising of the body in another place, so too here the mind-produced forms occur following the remaining continua of forms. And the attainment of different colors by the eye at the time of the pleasure and pain is to be seen as an illustration of that meaning.

Pariyesantenāti, first, by searching, sending knowledge by way of inference. For the yogi who wants to produce the knowledge of penetrating the minds of others, having made the fourth jhāna of the form-sphere, endowed with eight factors, fit for resolve, and being a possessor of the divine-eye knowledge, increasing the light and seeing the color of the blood occurring relying on the heart-flesh of another with the divine eye, thinking, "now his mind is accompanied by joy," or "accompanied by sorrow," or "accompanied by equanimity," even by grasping the meaning through inference, having determined this, one should enter into the foundational jhāna and, having arisen, do the preliminary work, "I will know his mind." Even for a hundred or a thousand times, having repeatedly entered into the foundational jhāna and having arisen, one should practice in just that way. For him who thus practices by the method of seeing the color of the heart-blood with the divine eye, etc., that mind that is determined to be occurring when the knowledge of penetrating the minds of others will arise, taking that as the object, the mind-door adverting arises. When that ceases, four or five javanas occur. Of those, the first three or four, having designations such as preliminary, etc., are of the sense-sphere, and the fourth or fifth is the appanā-mind, belonging to the fourth jhāna of the form-sphere. There, the knowledge that arises together with the final appanā-mind, this is the knowledge of penetrating the minds of others (cetopariyañāṇaṃ). Just as the divine-eye knowledge directly penetrates and makes clear form, and the divine-ear knowledge penetrates sound, so too does this knowledge directly penetrate the mind of another upon which the preliminary work was done, and makes it clear. After that, the determination of lust, etc., occurs by means of sense-sphere minds, just like the determination of blue, etc. But the method of making firm the knowledge of penetrating the minds of others that has been attained in this way is similar to the method of attaining it, so in order to show that, it is said "tasmā tena…pe… thāmagataṃ kātabbaṃ."

Evaṃ thāmagate hītiādi, is a showing of the benefit of being firm. Sabbampi kāmāvacaracittaṃti, all fifty-four types of sense-sphere mind. The word "sabbampī" should be brought and connected to "rūpāvacarārūpāvacaracittaṃ" here as well. Therefore, it is said that it also knows all fifteen types of form-sphere mind and twelve types of formless-sphere mind. Pajānātīti, he knows by way of the modes of lust, etc., the meaning is that he directly penetrates. This discussion of higher knowledge is according to the perspective of ordinary people, so the supramundane mind is not mentioned here. For the superior or equal ariya also knows the inferior or equal mind. Therefore, he says "anuttaraṃ vā cittaṃ"tiādi. Saṅkamantoti, approaching with knowledge. For one who knows one mind and, without preliminary work, knows another mind, is said to be "cittā cittaṃ saṅkamanto." Therefore, he says "vināpi hadayarūpadassanenā." For the method of seeing the heart-form, etc., is said according to the perspective of the one who is beginning the practice. Therefore, he says "vuttampi cetaṃ"tiādi. Yattha katthacīti, in the five-aggregate existence or the four-aggregate existence. One by whom the devotion consisting of applying higher knowledge has not been done is akatābhiniveso, to him, to the one who is beginning the practice, is the meaning. Ayaṃ kathāti, this talk about the preliminary work that was spoken of beginning with "increasing the light."

Avasesaṃti, the remainder that was spoken of. In order to show what was said without division, in a divided way, he says "catubhūmakaṃ kusalābyākataṃ cittaṃ vītarāgaṃ." For that is able to be called "vītarāga" due to the absence of any possibility of association with lust because of being caused by proper attention and reason. Because there is no association with lust for the remaining unwholesome minds, there is certainly no lust, but there could be association due to its being the cause of that, so there is certainly no freedom from lust, therefore, the state of being free from both is fitting, so it is said "imasmiṃ duke saṅgahaṃ na gacchantī." If so, does the regional knowledge of penetrating the minds of others arise? It does not arise, because they are included in another pair. But regarding those who assert that even for the remaining unwholesome minds, freedom from lust is possible even in the absence of opposition, just as for some indeterminate states, referring to them, he says "keci pana therā tānipi saṅgaṇhantī." The meaning in the pair of hate and non-hate should be understood in the same way.

Pāṭipuggalikanayena (in the way of individuality) means in a unique way. Just like in wholesome consciousness distinct from others, it implies that only ignorance, unmixed with greed and aversion, is present in all aspects. In the expression akusalamūlasaṅkhātesu saha moheneva, samohaṃ in the first method means 'with ignorance itself,' while in the second method, samoha means 'together with ignorance.' Thus, the difference between the two methods should be understood based on the emphasis on the preceding and following words. Thinamiddhānugataṃ (accompanied by sloth and torpor) means the fivefold sasaṅkhārika unwholesome consciousness which is associated with oneself and has gone or proceeded following the trend of sloth and torpor. Saṃkhittaṃ (contracted) because it occurs in a contracted way in the object. Uddhaccānugataṃ (accompanied by restlessness) should be understood in the manner stated. However, that consciousness is accompanied by restlessness, or where restlessness becomes strong due to a particular condition and occurs. Mahaggataṃ (developed) means having attained greatness due to the ability to suppress defilements, its great fruitfulness, and its long duration; or having undertaken [the practice] accompanied by great and sublime aspiration, effort, thought, and wisdom. Avasesanti (remaining) means limited or immeasurable. Sauttaraṃ (with a superior) means with superiors capable of crossing over [the world]. Lokuttaraṃ (transcendent) means that which crosses over (uttaraṃ) because it transcends the world, not being confined to it. From that very [reason] anuttaraṃ (unexcelled) means there is nothing superior to it. Samāhitaṃ (concentrated) means rightly established by the concentration that has attained the characteristic of contemplation. Tadaṅgavimuttippattaṃ (attained by momentary release) refers to wholesome consciousness belonging to the Sensuous Sphere. Vikkhambhanavimuttippattaṃ (attained by release by suppression) refers to developed consciousness. Samucchedavimuttippattaṃ (attained by release by eradication) refers to path consciousness. Paṭippassaddhivimuttippattaṃ (attained by release by tranquilization) refers to fruition consciousness. Nissaraṇavimuttippattampi (attained by release by escape) refers to both of those [path and fruition consciousness]. Although some instances of reflective consciousness and others may have Nibbāna as their object, they do not attain release by escape because they are not suited to that function. Sabbappakārampi (in every way) [means] both in terms of the divisions of passion and so on that appear in the Pāḷi and in terms of their internal differences.

The Explanation of the Discourse on the Knowledge of Penetrating the Minds [of Others] is Concluded.

Explanation of the Discourse on the Knowledge of the Recollection of Past Lives

402. Pubbenivāsaṃ anussarati, or the recollection of past lives, pubbenivāsānussati, since it arises dependent on conditions such as basis, etc., therefore, to explain the meaning briefly stated as "whatever knowledge is in the recollection of past lives is its meaning," he first shows pubbenivāsa and then, to show the recollection and knowledge there, he said ‘‘pubbenivāso’’ etc. There, the word pubbe (past) indicates, according to statements such as "even one birth," a subject of past existence. Therefore, he says ‘‘atītajātīsū’’ (in past births). The word nivāsa (dwelling) is causally derived, and there is no dwelling-phenomenon apart from aggregates. Therefore, he says ‘‘nivutthakkhandhā’’ (the aggregates that have been dwelt in). "Nivutthatā" (having been dwelt in) here means existing in a continuous series. And since those that are such, having been experienced again and again, having been born, exist and cease there, he says ‘‘nivutthāti ajjhāvutthā anubhūtā attano santāne uppajjitvā niruddhā’’ (having been dwelt in means having resided in, having been experienced, having arisen and ceased in one's own continuum). Having thus stated the meaning of the word nivāsa in terms of phenomena comprised in a continuous series, now to state it non-specifically, he says ‘‘nivutthadhammā vā nivutthā’’ (or the phenomena dwelt in are what is dwelt in). To explain that, ‘‘gocaranivāsenā’’ (by dwelling in as an object) etc. is stated. For even phenomena that are objects, having been cultivated by cultivating objects, having been experienced in the manner of making them objects, are called nivutthā. But to show both of those two, as objects of consciousness of oneself and others, he says ‘‘attano’’ etc.

‘‘chinnavaṭumakānussaraṇādīsū’’ (in recollections of those with severed roundness, etc.) is said. Chinnavaṭumakā are Perfectly Enlightened Buddhas, and recollection of them is chinnavaṭumakānussaraṇaṃ. It is said that the word Ādi (etc.) includes recollections of Paccekabuddhas and disciples of the Buddha. But all the Chinnavaṭumakā have passed into Nibbāna with no residue of conditioned existence. Recollection of them means recollection of their practice, and that practice, in brief, is characterized by grasping six objects. Therefore, these are included here by grasping what is cognized by the consciousness of others. But these are the domain only of Perfectly Enlightened Buddhas, not of others. Therefore, he says ‘‘te buddhānaṃyeva labbhantī’’ (these are accessible only to Buddhas). For it is not possible for the knowledge of others to always have access to [knowing] "In the past, the Buddhas, the Blessed Ones, saw in this way, cultivated the path in this way, realized the fruits and Nibbāna in this way, and trained those capable of being trained in this way." By whatever recollection one recollects past lives, that is past-life recollection; it should be brought and connected.

Anekavidhanti (manifold) means of many kinds in terms of various existences, wombs, destinations, states of consciousness, abodes of beings, and so on. Pakārehīti (with modes) means together with features such as name and clan; this is instrumental in the sense of accompaniment. Pavattitaṃ (established) in the manner of teaching. Therefore, he says ‘‘saṃvaṇṇita’’nti (described), meaning expanded. ‘‘Nivāsa’’ (dwelling) is a general term including divisions within it. Therefore, showing it by gathering it according to the desire to explain those divisions, he says ‘‘tattha tattha nivutthasantāna’’ (the continuum dwelt in there and there). It is said that this recollection is only for a disciple, not for the Teacher. ‘‘khandhapaṭipāṭivasena cutipaṭisandhivasena vā’’ (by way of the sequence of aggregates, or by way of death and rebirth). Khandhapaṭipāṭi (sequence of aggregates) is the succession of aggregates, and that is from death onward in an ascending sequence. Some here say "sequence of postures, sequence of aggregates." Anugantvā anugantvāti (following after following after) means following after following after with the movement of knowledge. Titthiyāti (sectarians) means other sectarians, but those are proponents of action, proponents of deeds, ascetics, and so on. Satthu sāvakā (disciples of the teacher) except for the foremost disciples and great disciples are pakatisāvakā (ordinary disciples).

‘‘dubbalapaññattā’’tiādi (having weak concepts) etc. is said, thereby showing that application to insight is a special cause for the knowledge of recollection of past lives. Balavapaññattāti (having strong concepts): here, only the demarcation of name and form, etc., should be seen as a strong cause for wisdom. For that is a common cause for them. Ettakoti (so much) means a hundred thousand aeons, plus one or two in excess of that number of incalculable aeons; thus, this measure in terms of time is the accumulation of merit and wisdom of those Great Disciples, Foremost Disciples, and Paccekabuddhas, in accordance with their respective aspirations, or the perfection of discipleship and individual enlightenment. If the distinction of the knowledge of direct-knowing of those noble ones is limited to the time of accumulating the requisites for enlightenment, then it follows that there is also a limitation to the scope of the Buddhas. Therefore, he says ‘‘buddhānaṃ pana paricchedo nāma natthī’’ (but for Buddhas, there is no such thing as a limit). Because of the statement "As much as there is to be known, so much is the knowledge" (mahāni. 156; cūḷani. mogharājamāṇavapucchāniddesa 85; paṭi. ma. 3.5), there is no limit in scope for the knowledge of direct knowing of the Buddhas, just as there is for the knowledge of omniscience. There, whatever they wish to know, that they know. Or, even with a limit in time, there is no limit to the power of the manifestation of the perfection of wisdom in the great accumulation of enlightenment requisites, because of its superiority through the inclusion of skill in means and so on; how much less for the knowledge of direct knowing produced from that. Therefore, he says ‘‘buddhānaṃ pana paricchedo nāma natthī’’ (but for Buddhas, there is no such thing as a limit). There is no such thing as a limitation in time such as "so many incalculable aeons in the past," just as there is for the knowledge of the future in the future.

‘‘titthiyā cā’’tiādi (and sectarians) etc. is said. Cutipaṭisandhivasenāti (by way of death and rebirth) means seeing the death in that and that existence of oneself or another, without touching anything in between, by way of grasping only the rebirth. To explain the same meaning in terms of difference and similarity, ‘‘tesañhī’’tiādi (for them) etc. is said. The meaning that ordinary disciples travel by way of death and rebirth should be understood by the reason "having strong concepts" in the manner stated below. Traveling by way of death and rebirth is not mentioned because of the lack of purpose in seeing what is in between. Here it is said for the sake of showing the strength of knowledge.

Taṃ taṃ pākaṭamevāti (that and that is very clear) just as a form is very clear to a person with sight in a four-gabled house at midday in the autumn season. However, there might be an inaccessibility of that form's subtle, hidden, and other aspects. There is no inaccessibility of an object of knowledge that a Buddha wishes to know; rather, illuminated by the light of knowledge, it is very clear and very distinct, like an āmalaka fruit in the palm of the hand, because the obstructions to knowledge are very much eliminated. Peyyālapāḷiṃ viya saṅkhipitvāti (having abbreviated it like the peyyāla passage): just as those who recite the peyyāla passage abbreviate and recite, taking only the beginning and the end, such as "the first jhāna…pe…the fifth jhāna," not each word, so also having abbreviated many hundreds of thousands of aeons. Yaṃ yaṃ icchantīti (whatever they wish): in whatever aeon, in whatever existence, whatever they wish to know, there itself, in what they wish to know, okkamantā (descending). Sīhokkantavasena (by way of a lion's leap) by way of the movement of knowledge in the manner of a lion's gait and landing. katavālavedhaparicayassa (familiar with piercing a hair) by way of [splitting] the tip of a hair into a hundred pieces and placing [another hair] on one of those pieces. Sarabhaṅgasadisassāti (like Sarabhaṅga) [means] like the Bodhisatta Sarabhaṅga (jā. 2.17.50 ff). Na sajjati (does not get stuck) because the location to be pierced is not reached. Na virajjhati (is not diverted) because of passing over and seeing.

Khajjupanakappabhāsadisaṃ hutvā upaṭṭhātīti (it appears like the light of a firefly) because of the very small power of the knowledge, the knowledge of recollection of past lives appears like the light of a firefly. This method applies in the remaining [cases] as well. Dīpappabhāsadisanti (like the light of a lamp) [means] like the natural light of a lamp. Ukkāpabhā (torchlight) [means] the light of a large firebrand. Osadhitārakappabhāti (the light of the Osadhi star): osadhi is that by which increasing light is placed, or because it gives supporting strength to medicinal herbs, a star having thus obtained its name; [it means] the light of that star. Saradasūriyamaṇḍalasadisaṃ (like the orb of the autumn sun) because of the complete dissipation of darkness in its domain.

Yaṭṭhikoṭigamanaṃ viya (like going on the tip of a stick) because it does not release the sequence of aggregates. A bridge made with a single wooden pole for crossing small streams is a daṇḍakasetu (stick bridge). A bridge made by spreading planks and fastening them with nails, which can be crossed by four or five people, is a jaṅghasetu (foot bridge). A bridge suitable for the passage of pedestrians, like a pedestrian path, is a foot bridge. A bridge suitable for the passage of carts is a sakaṭasetu (cart bridge), like a cart path. A path to be traveled by a large group of pedestrians is a mahājaṅghamaggo (great pedestrian path). A path to be traveled together by many carts, twenty or thirty, is a mahāsakaṭamaggo (great cart path).

Imasmiṃ pana adhikāreti (but in this context) in the context of the development of concentration, headed by thought, prescribed for the disciple in "Develop thought and wisdom" (saṃ. ni. 1.23, 192; peṭako. 22; mi. pa. 2.1.9).

403.Tasmāti (therefore) because the recollection of past lives is intended here for the disciples, therefore. Evanti (thus) [means] in the manner in which they recollect, for one who wishes to recollect. Below, in the three jhānas, to please the bodies and minds with joy and happiness as appropriate, ‘‘cattāri jhānāni samāpajjitvā’’ (having attained the four jhānas) is said; otherwise, only the base jhāna should be attained. Whatever sitting is the final sitting in which the commencement of recollection [occurs], that here is sabbapacchimā nisajjā. Tato āsanapaññāpananti (then the arrangement of the seat): the connection is that then the arrangement of the seat is prior to that sitting; it should be adverted to. This method applies in the remaining [cases] as well. Bhojanakālotiādīsu (meal time) etc., headed by time, he states what is done at that and that time. Cetiyaṅgaṇabodhiyaṅgaṇavandanakāloti (time for venerating the cetiya courtyard and bodhi courtyard) [means] the time for venerating the cetiya and bodhi in the cetiya courtyard and bodhi courtyard. Sakalaṃ rattindivanti (the entire day and night) is a word of application in the sense of absolute connection.

Kiñcikiccaṃ (some task). Ettakenāti (by so much) by attaining the base jhāna. For the base jhāna, like a whetstone for a knife, brings about sharpness of mindfulness and wisdom. Whatever is his, those attain great skill by attaining that. Therefore, he says ‘‘dīpe jalite viya pākaṭaṃ hotī’’ti (it becomes clear as with a lit lamp), the intention being "in a dark place." Purimabhaveti (in the previous life) in the immediately preceding life of this life. Pavattitanāmarūpanti (name and form brought into being) the name and form brought into being by one's own conditions. And there, first having adverted to the form, the name should be adverted to; others [say] first having adverted to the name, afterwards the form. Pahotīti (is able). Paṇḍito (wise) is one who has done the requisite training in this development of direct-knowing.

‘‘Aññaṃ uppanna’’nti (another has arisen) this is said having made [the interpretation] that another life of becoming has arisen from another action-life, because of the interval of the intermediate existence being certain. Otherwise, even in one life, name and form arise and cease, non-consecutively, to each other. Therefore, he says:

‘‘Those aggregates that cease, of one who is dying,
Or of one who is standing here;
All those similar aggregates,
Have gone non-consecutively.’’ (mahāni. 39);

Taṃ ṭhānanti (that place) that place of depositing. Āhundarikanti (a thicket) a densely covered, crowded place that is thickly overgrown all around and above. Andhatamamivāti (like utter darkness) like darkness and gloom.

Kūṭāgārakaṇṇikatthāyāti: for the peak of the kūṭāgāra. Pubbenivāsānussatiñāṇaṃ is like the pinnacle of a kūṭāgāra, the name-and-form arising at the moment of death in the previous existence is like a great tree, the rebirth consciousness in this existence connected to it is like branches and leaves, preparatory practice is like a stream of resin, and the basic jhāna is like a smithy. Thus, the application of similes should be understood. Kaṭṭhaphālakopamāpi: Similarly, the simile of splitting wood, "Just as a strong man, splitting a large piece of wood for cooking rice, etc., when the edge of his axe is damaged by splitting only the bark and sapwood, is unable to split the large piece of wood and does not abandon the task," should be understood according to the method stated. Similarly, kesohārakūpamā (the simile of extracting hair).

Pubbenivāsañāṇaṃ nāma na hoti: It is not called knowledge of previous existences because it does not have past existences as its object. Tanti: From the final sitting until rebirth, the knowledge associated with the samādhi arising as a preparatory practice for the knowledge of previous existences is parikammasamādhiñāṇaṃ (knowledge of preparatory concentration). Taṃ rūpāvacaraṃ sandhāya na yujjatīti: That statement of theirs, if the knowledge of the past is intended as belonging to the realm of form, is not fitting because the knowledge of preparatory concentration belongs to the realm of desire. For neither in the Pali nor in the commentary does it say that a consciousness belonging to the realm of form arises in dependence on a skandha arising from the immediately preceding death consciousness. Yesaṃ javanānaṃ purimānīti yojanā: the preceding ones are the javanas. Yadā pana appanācittaṃ hoti, tadāssāti sambandho: But when there is appanācitta, then it is associated with that. Idaṃ pubbenivāsānussatiñāṇaṃ nāmāti: Although the knowledge arising by taking as its object the name-and-form arising at the moment of death in the immediately preceding existence has been shown, that should be seen as merely an indication, because the general characteristic of knowledge has been illuminated. For just as all past skandhas from that name-and-form onwards, and all previous existences connected with the skandhas, are included, so too, the knowledge arising by penetrating that is the knowledge of previous existences. Therefore, he said, ‘‘tena ñāṇena sampayuttāya satiyā anekavihitaṃ pubbenivāsaṃ anussaratī’’: "With mindfulness associated with that knowledge, he remembers many kinds of previous existences."

404.Ekampi jātinti: even one existence. For here, an individual series of skandhas produced by a single kamma, defined by taking up and laying down, and containing various states of existence, is intended by the term "birth." Therefore, he said, ‘‘ekampi…pe… khandhasantāna’’nti: "even one…series of skandhas." Parihāyamānoti: declining, decaying, vanishing. Kappoti: asaṅkhyeyyakappo (incalculable eon). That, in terms of meaning, is time, and the decline should be understood in terms of the conditions prevailing at that time. Vaḍḍhamāno vivaṭṭakappo: Here too, the same method applies. However, when it is said "time consumes" and "time devours beings, all together with their self" (Ja. 1.2.190) and so on, the decay of time is also mentioned, but that is not intended here because of the undesirable consequence. Saṃvaṭṭanaṃ is destruction, saṃvaṭṭo is destruction. Saṃvaṭṭato uddhaṃ tathā ṭhāyī is remaining after destruction, saṃvaṭṭaṭṭhāyī. Taṃmūlakattāti: because of having that as its root. Vivaṭṭanaṃ is arising, or growth is vivaṭṭo (evolution).

‘‘āposaṃvaṭṭo tejosaṃvaṭṭo vāyosaṃvaṭṭo’’: Some say the statement is in accordance with the order of destruction by the great elements. Saṃvaṭṭānupubbiyāti: Others say it is in accordance with the order of destruction. āpena saṃvaṭṭo: destruction by water is āposaṃvaṭṭo. Saṃvaṭṭasīmāti: the boundary of destruction.

Saṃvaṭṭatīti: is destroyed. Sadāti: always, meaning in all three periods of destruction.

‘‘buddhakhettaṃ nāma tividha’’ntiādi vuttaṃ: "The field of a Buddha is of three kinds," etc., has been said. Yattake ṭhāne tathāgatassa paṭisandhiñāṇānubhāvo puññaphalasamuttejito saraseneva pathavī vijambhati, taṃ sabbampi buddhaṅkurassa nibbattanakhettaṃ nāmāti āha: In whatever place the power of the Tathāgata's rebirth-consciousness, energized by the fruit of merit, causes the earth to expand as though with sap, all that is called the field of production for the Buddha-seed. ‘‘jātikhettaṃ dasasahassacakkavāḷapariyanta’’nti: "The field of birth extends to ten thousand world-systems." Ānubhāvo vattatīti: Here, a person possessing psychic power, having mastered the mind, having done paritta in any world-system within the field of command, even if he goes to another world-system, the paritta he has done is still effective. Or, having done paritta in one world-system for the benefit of all beings, in the field of command, the power of paritta is definitely accepted by the deities there for the protection of all beings. Yaṃ visayakhettaṃ sandhāya ekasmiṃyeva khaṇe sarena abhiviññāpanaṃ, attano rūpadassanañca paṭijānantena bhagavatā ‘‘yāvatā vā pana ākaṅkheyyā’’ti (a. ni. 3.81) vuttaṃ: With reference to which field of range, the Blessed One, declaring his ability to make known with his voice and to show himself in form in a single moment, said, "However far he might wish" (A. iii, 81). Yatthāti: in which infinite, immeasurable field of range. Yaṃ yaṃ tathāgato ākaṅkhati, taṃ taṃ jānāti: Whatever the Tathāgata wishes, that he knows, because the function of the Buddha's knowledge is dependent only on wishing. Saṇṭhahantanti: evolving, arising.

405.Gokhāyitakamattesūti: in amounts edible by cows. Yanti: at whatever time. Pupphaphalūpajīviniyo ca devatā brahmaloke nibbattantīti sambandho: And deities who live on flowers and fruits are reborn in the Brahma realm.

Etesanti: of the beings mentioned beginning with "vassūpajīvino". Tatthāti: in the Brahma realm. And that should be understood as the Parittābhā, etc., Brahma realms. ‘‘Paṭiladdhajjhānavasenā’’ti vatvā jhānappaṭilābhassa sambhavaṃ dassetuṃ: Having said "because of having attained jhāna", to show the possibility of attaining jhāna, ‘‘tadā hī’’tiādi vuttaṃ: "then indeed," etc., has been said. Lokaṃ byūhenti sampiṇḍentīti: they announce and compress the world is lokabyūhā. Te kira disvā manussā tattha tattha ṭhitāpi nisinnāpi saṃvegajātā, sambhamappattā ca hutvā tesaṃ āsanne ṭhāne sannipatanti: It is said that seeing them, humans, whether standing or sitting, become agitated and alarmed, and gather in a place near them. Sikhābandhassa muttatāya: Because the crest-jewels have been loosened are muttasirā. Ito cito ca vidhūyamānakesatāya: Because the hair is being shaken from here and there are vikiṇṇakesā. Lokavināsabhayena sokavantacittatāya: Because their minds are sorrowful due to the fear of the destruction of the world are ativiya virūpavesadhārino. Mārisāti: "Friends," is a term of endearment for deities. Kathaṃ panete kappavuṭṭhānaṃ jānantīti? How do they know about the destruction of the eon? Dhammatāya sañcoditāti ācariyā: Teachers say they are impelled by the nature of things. Tādisanimittadassanenāti eke: Some say by seeing such signs. Brahmadevatāhi uyyojitāti apare: Others say they are exhorted by the Brahma deities.

Mettādīnīti: kāmāvacarapuññāni such as mettā-mindfulness. Devaloketi: in the realm of desire deities. It is said that for the deities, jhāna is easily accomplished in the wind kasiṇa due to familiarity with experiencing the pleasant touch of the wind. Therefore, it was said, ‘‘vāyokasiṇe parikammaṃ katvā jhānaṃ paṭilabhantī’’: "having done preparatory practice in the wind kasiṇa, they attain jhāna." Tadaññe panāti: Here, he refers to those destined for the apāyas. Tatthāti: in the deva realm.

Dutiyo sūriyoti: the second sun-disc. Sattasūriyanti: the seven-suns discourse. Pakatisūriyeti: in the sun-vehicle that arose before the time of the destruction of the eon. Kappavuṭṭhānakāle pana yathā aññe kāmāvacaradevā, evaṃ sūriyadevaputtopi jhānaṃ nibbattetvā brahmalokaṃ upapajjati, sūriyamaṇḍalaṃ pana pabhassaratarañceva tejavantatarañca hutvā pavattati: However, at the time of the destruction of the eon, just as other desire-realm deities, so too the sun-deity develops jhāna and is reborn in the Brahma realm, but the sun-disc continues to exist, becoming even more radiant and powerful. Taṃ antaradhāyitvā aññameva uppajjatīti apare: Others say that disappears and another arises. Gaṅgā yamunā sarabhū aciravatī mahīti imā pañca mahānadiyo: These are the five great rivers: the Ganges, Yamuna, Sarabhu, Aciravati, and Mahi.

Pabhavāti: being the place of origin. Haṃsapātanoti: refers to Mandakini.

Na saṇṭhātīti: does not stand.

Pariyādinnasinehanti: having exhausted its moisture. Yāya āpodhātuyā tattha tattha pathavīdhātu ābandhattā sampiṇḍatā hutvā tiṭṭhati, sā chasūriyapātubhāvena parikkhayaṃ gacchati: The water element by which the earth element remains bound together and compacted in various places goes to exhaustion with the appearance of six suns. Yathā cidanti: Just as this world-system. Evaṃ koṭisatasahassacakkavāḷānipīti: All of the destruction of the eon stated here, beginning with the arising of the great destructive cloud, that is extended there.

Palujjitvāti: having broken apart. Saṅkhāragatanti: the aggregate of conditions, the division of the elements. Sabbasaṅkhāraparikkhayāti: by the exhaustion of the conditions that are to be burnt up. Sayampi saṅkhāragataṃ samānaṃ indhanābhāvato chārikampi asesetvā niḍḍahitvā vūpasamatīti āha: He says that even being an aggregate of conditions itself, having exhausted even the ashes due to the absence of fuel, it is extinguished and calmed, ‘‘sappi…pe… nibbāyatī’’ti: "oil…is extinguished."

406.Dīghassa addhunoti: after the passage of a long time, reckoned as the asaṅkhyeyyakappa of the period of stability of dissolution. Tālakkhandhādīti: with the ādi-word includes sāka, sāla, and other trees. Ghanaṃ karotīti: makes it dense, not allowing it to dissipate, making it compacted. Therefore, he says ‘‘parivaṭuma’’nti, bounded by being round. Tanti: that is water. Assāti: of wind. Vivaraṃ detīti: just as it makes it dense and compacts it, so it makes a gap there. Parikkhayamānanti: diminishing because it is being dried up by the wind that was previously a single mass extending to the Brahma realm. Brahmaloko pātubhavatīti yojanā: The Brahma realm appears is the connection. Brahmalokoti ca paṭhamajjhānabhūmimāha: And Brahmaloko here refers to the first jhāna level. Upari catukāmāvacaradevalokaṭṭhāneti: in the place of foundation of the four desire-realm deva-worlds above, in the place of foundation of the four desire-realm deva-worlds, beginning with the Yāma deva-world. Cātumahārājikatāvatiṃsabhavanānaṃ pana patiṭṭhānaṭṭhānāni pathavīsambandhatāya na tāva pātubhavanti: However, the places of foundation of the abodes of the Four Great Kings and the Tāvatiṃsa do not yet appear because of their connection with the earth.

Rundhantīti: they block it so that it does not fall downwards.

‘‘Paṭhamatarābhinibbattā’’ti: This shows the possibility of the exhaustion of life-span, thus indicating that they are born at the beginning of two, four, or eight eons. Tatoti: from the Ābhassara Brahma realm. For the Parittābhā and Appamāṇābhā are included by the single term Ābhassara. ‘‘Te honti sayaṃpabhā antalikkhacarā’’ti: This is said because of the great power of the merit of approach-jhāna. Āluppakārakanti: they say making mouthfuls, meaning making fragments.

Haṭṭhatuṭṭhāti: exceedingly delighted, with uplifted minds. Nāmaṃ karontīti: thus they designate.

Sinerucakkavāḷahimavantapabbatāti: Here, it should be said, "islands and oceans." For he will say, "oceans in low-lying places, islands in level places." Thūpathūpāti: elevated, raised.

Atimaññantīti: they think they are superior, meaning they despise them. Teneva nayenāti: by that very method stated beginning with "ekacce vaṇṇavanto hontī" (D. iii, 123). Padālatāti: a kind of creeper with that name. They say that its parasite species is galocīti. Akaṭṭhe eva bhūmippadese paccanako: Ripening in an uncultivated place is akaṭṭhapāko. Akaṇoti: without husks.

sumanajātipupphasadiso: similar to a sumanajāti flower. Yo yo raso etassāti yaṃyaṃraso, odano, taṃ yaṃyaṃrasaṃ, yādisarasavantanti attho: Whatever taste it has, whatever taste the rice has, that is whatever kind of taste it has. Rasapathavī, bhūmipappaṭako, padālatā ca paribhuttā sudhāhāro viya khuddaṃ vinodetvā rasaharaṇīhi rasameva brūhentā tiṭṭhanti, na vatthuno sukhumabhāvena nissandā, sukhumabhāveneva gahaṇindhanameva ca honti: The earth-essence, earth-pancake, and padālatā, having been consumed, dispel hunger like celestial food, and remain increasing only the sap with the sap-carrying vessels, not exuding due to the subtlety of the substance, and being only the fuel for intake due to their subtlety. Odano pana paribhutto rasaṃ vaḍḍhentopi vatthuno oḷārikabhāvena nissandaṃ vissajjento passāvaṃ, kasaṭañca uppādetīti āha: However, rice, having been consumed, even while increasing the taste, generates urine and waste, discharging what is exuded due to the grossness of the substance. ‘‘tato pabhuti muttakarīsaṃ sañjāyatī’’ti: "From then on, urine and feces arise." Purimattabhāvesu pavattaupacārajjhānānubhāvena yāva sattasantāne kāmarāgavikkhambhanavego na samito, na tāva balavakāmarāgūpanissayāni itthipurisindriyāni pāturahesuṃ: As long as the force of suppression of sensual desire in the being's continuum was not calmed by the power of approach-jhāna prevailing in the previous existences, the faculties of male and female, which are the condition for strong sensual desire, did not appear. Yadā panassa vicchinnatāya balavakāmarāgo laddhāvasaro ahosi, tadā tadupanissayāni tāni sattānaṃ attabhāvesu sañjāyiṃsu: But when, due to its interruption, strong sensual desire found an opportunity, then those conditions arose in the existences of beings. Tena vuttaṃ: Therefore, it was said, ‘‘purisassa…pe… pātubhavatī’’ti: "of a man…appears." Tenevāha: Therefore, he says, ‘‘tatra suda’’ntiādi: "There indeed," and so on.

Alasajātikassāti: of one by nature lazy, by taking the rice grains directly without taking them for the next day.

Anutthunantīti: they do not lament. Sammanneyyāmāti: we would approve. Noti: in us. Sammāti: truly, appropriately. Khīyitabbanti: worthy of being consumed, blameworthy. Garahitabbanti: to be despised.

Rañjetīti: truly delights and pleases with the objects of generosity.

Vivaṭṭaṭhāyīasaṅkhyeyyaṃ: the asaṅkhyeyya of the period of evolution, encompassing sixty-four antarakappas. Vīsatiantarakappasaṅgahanti keci: Some say it encompasses twenty antarakappas. Sesāsaṅkhyeyyāni kālato tena samappamāṇāneva: The remaining asaṅkhyeyyas are equal in measure to that in terms of time.

407. Mahādhārāhīti: With great streams of salt water the size of palm trunks and sal tree trunks. Samantato: Completely. Pathavito: From the lowest part of the earth upwards. Indeed, the earth, mountains, etc., touched and touched by that salt water, dissolve like salt and sugar candy thrown into water; therefore, some say that it becomes one with the water supporting the earth. Others say, "Having completely destroyed the earth-supporting water mass and the water-supporting wind mass, it remains everywhere as a single mass itself," that is fitting. Tayopi brahmaloke: In the Parittābha, Appamāṇābha, and Ābhassara Brahma-worlds; this is said because the phrase "ayaṃ pana viseso" (but this is the difference) has begun; otherwise, it would have been necessary to say "chapi brahmaloke" (in six Brahma-worlds). Subhakiṇhe: By means of a superior designation, it is indicative of the third jhāna plane. For water stands having struck even the Parittāsubha and Appamāṇāsubha realms. The same method applies here in the statement lower down, "ābhassare āhacca tiṭṭhatī" (it stands having struck the Ābhassara realm). Taṃ: That water which destroys the aeon. Udakānugataṃ: Followed by water, touched. Abhibhavitvā: Having dissolved.

Idamekaṃ asaṅkhyeyyaṃ: This enumeration of the destruction is one asaṅkhyeyya of the aeon.

408. It is said, ‘‘tato saṇharaja’’ (then the fine dust), meaning that the fine dust depending on the earth disappears only when the coarse dust has disappeared. Samuṭṭhāpetīti sambandho. (It causes to rise) is connected. ‘‘Visamaṭṭhāne ṭhitamahārukkhe’’ (great trees standing in uneven places): This is said with reference to what must first be caused to rise.

Cakkavāḷapabbatampi sinerupabbatampī: The wind, having lifted up the Cakkavāḷa mountains and Mount Sineru, which have been overturned merely by the overturning of the great earth, throws them into the sky. Te: Those Cakkavāḷa mountains, etc. Abhihantvā: Having struck. Aññamaññaṃ: Having struck in mutual contact, thus: the Cakkavāḷa, Himavanta, and Sineru of one world-element with the Cakkavāḷa, etc., of another world-element. Sabbasaṅkhāragataṃ: The water supporting the earth, the wind supporting that; having destroyed all that is conditioned, it also perishes itself because there is no cause for its standing still.

409. Although the cessation of conditioned things is causeless (ahetuko sarasanirodho) because of the absence of a cause of destruction, yet the cessation of continuity is not without a cause, as in the case of beings. The question ‘‘kiṃ kāraṇā evaṃ loko vinassatī’’ (for what reason does the world thus perish?) asks for the cause because the destruction of the world of vessels must occur due to a cause. The other, showing that just as the world first unfolds through the power of merit of the beings arising therein, so it is destroyed through their power of demerit, said ‘‘akusalamūlakāraṇā’’ (due to unwholesome roots). Just as these three kinds of intermediate aeons—the disease-intermediate aeon, the weapon-intermediate aeon, and the famine-intermediate aeon—arise in an asaṅkhyeyya aeon that stands unfolded due to the predominance of lust, hatred, and delusion respectively, so also these three destructions mentioned above occur only due to the predominance of lust, etc.; showing this, he said ‘‘akusalamūlesu hī’’tiādi. Ussannatare: When exceedingly increased. It is fitting that destruction by water should be more intense when hatred is exceedingly increased, as it were, by more pungent salt water; therefore it is said, ‘‘dose ussannatare udakena vinassatī’’ (when hatred is exceedingly increased, it is destroyed by water). The view of some, ‘‘dose ussannatare agginā, rāge ussannatare udakenā’’ (when hatred is exceedingly increased, it is destroyed by fire; when lust is exceedingly increased, it is destroyed by water), should be understood with the idea that it is fitting that hatred, like an obvious enemy, should be like fire, and that lust, like a non-obvious enemy, should be like salt water. The destruction of the world occurs very often due to lust, because lust is prevalent among beings.

410. Thus, having revealed the destruction, etc., in passing, now, in order to show the way of recollecting them in accordance with what has been undertaken, the text beginning ‘‘pubbenivāsaṃ anussarantopī’’tiādi (remembering former abodes) was begun.

‘‘Amumhi saṃvaṭṭakappe’’ (in such and such an aeon of destruction): This is said because the aeon of destruction is taken from the beginning in the pāḷi (D. i, 244). For even there, some of his wandering in existences, etc., is found. Or this showing should be regarded as this: his arising in existences, etc., occurring in the aeon of destruction. Alternatively, in amumhi saṃvaṭṭakappe, the word vā should be regarded as omitted, and by that, with the sense of indefiniteness, the inclusion of other asaṅkhyeyyas is also accomplished. In bhave vātiādi (in existence, or), in existence of the kama realm, etc., yoniyā vā (in a womb), such as egg-born, etc., gatiyā vā (in a destination), such as of the devas, etc., nānattakāyanānattasaññīādi (with diversity of body and diversity of perception, etc.) viññāṇaṭṭhitiyā vā sattāvāse vā (in a station of consciousness, or in an abode of beings), khattiyādi (of warriors, etc.) sattanikāye vā (in a community of beings). Āsi nti ahosiṃ (was). Vaṇṇasampattiṃ vā (wealth of complexion, or): By the word vā, he shows vaṇṇavipattiṃ vāti (or misfortune of complexion). Sālimaṃsodanāhāro vā (rice and meat were his food, or): In the time of a householder. Pavattaphalabhojano vā (eating fallen fruit, or): In the time of an ascetic, etc. Sāmisā: With worldly attachment; happiness, etc. Nirāmisā: With renunciation. By the word ādi, the inclusion of happiness born of seclusion, born of samādhi, etc.

Sāmisāgehassitā somanassādayo.Nirāmisānekkhammassitā.Ādi-saddena vivekajasamādhijasukhādīnaṃ saṅgaho.

‘‘apicā’’tiādi (furthermore) was said. There, amutrāsinti (there I was) is a general designation, or an ellipsis with a desire for extension, amutra amutrāsinti (there and there I was) is said. Anupubbena ārohantassa yāvadicchakaṃ anussaraṇaṃnti (for one ascending in due order, remembrance as far as he wishes): Here, ārohantassāti (for one ascending), for one ascending in reverse order to former abodes by means of knowledge. Paccavekkhaṇaṃnti (reviewing): Reviewing what has been remembered and remembered, not remembering. Itīti (thus) is an illustration of what has been said. And showing that it is according to ability, not according to due order, he said ‘‘nāmagottavasenā’’tiādi (by way of name and clan). Vaṇṇādīhīti (by way of complexion, etc.): By complexion, food, feeling, and limitation of life. Odātotīti (he was white): Here, the word iti has the meaning of "etc." or the meaning of "kind"; thereby, "of this kind and of such a kind" nānattatoti (in various ways) is shown.

The Discourse on the Recollection of Former Abodes is Finished.

Discourse on the Knowledge of the Disappearance and Reappearance of Beings

411. Cutiyā: At decease. Upapāte: At rebirth. This is a locative word in the sense of proximity, meaning near the moment of decease and near the moment of rebirth. For so he will say, "ye pana āsannacutikā"tiādi (those, however, who are near to decease) (Vism. ii, 411). He said ‘‘dibbacakkhuñāṇatthanti vuttaṃ hotī’’ti (it means the knowledge of the divine eye) because the decease and rebirth of beings are known only by the knowledge of the divine eye. What should be said in Dibbasadisattātiādīsu (being like the divine), that has already been said below. But this is the difference: There, the word "sotadhātū" (the element of hearing) was said with reference to the feminine gender, while here it should be said with reference to the neuter gender. And there is no purpose in grasping light there, while here there is; therefore, it is said ‘‘ālokapariggahena mahājutikattāpi dibba’’nti (it is also divine because it has great radiance due to grasping light), meaning that it has great radiance because it is attainable by means of kasiṇa light and because of its own nature of pervading with the light of knowledge. For even the greatly radiant is called "divine" in "dibbamidaṃ byamha"ntiādīsu (this wonder is divine), etc. Mahāgatikattā: Because of its magnificent course, meaning because of its astonishing activity. For its activity is astonishing because of its seeing forms that are behind walls, etc. Dibbasadisattā (being like the divine) is also a showing of inferior comparison because this has greater power than the divine eye of the deities. Therefore, for a yogi to perform preliminary work for the attainment of the divine eye is, in effect, a desire for victory over its opposing factors; and the one who has attained the divine eye should engage in giving and receiving, in accepting the words of powerful deities, and in the way of lawful giving, like the Elder Mahāmoggallāna, and in the custom, so that, due to the meanings of custom, victory in the monastery, behavior, radiance, and course, the divine nature of this higher knowledge is established. Those skilled in sounds also desire the word divu in those very meanings, therefore it is said ‘‘taṃ sabbaṃ saddasatthānusārena veditabba’’nti (all that should be understood according to the science of sounds).

Dassanaṭṭhenā: By way of seeing form. For beings see form with the eye. Just as the fleshly eye, supported by consciousness, functions as if declaring what is even and uneven, so this does not. But this itself performs the function of the eye exceedingly beyond that; therefore, he said ‘‘cakkhukiccakaraṇena cakkhumivātipi cakkhū’’ti (because it performs the function of the eye, it is also an eye more than an eye). In order to explain the meaning said concisely in Diṭṭhivisuddhihetuttā (because it is a cause for purity of view), he said ‘‘yo hī’’tiādi (for whoever), etc. Ucchedadiṭṭhiṃ gaṇhāti (he grasps the annihilation view): Because he does not see rebirth beyond, this being is annihilated here, and so are others. Navasattapātubhāvadiṭṭhiṃ gaṇhāti (he grasps the view of the appearance of new beings): One who has gained it is like one arisen without cause. Buddhaputtā passantiyevāti (sons of the Buddha see indeed): The determination is of the latter word, not of the former word. Thus, consistency with the Jayaddisa Jātaka, etc., is accomplished.

atikkantamānusakaṃ (transcending the human). And he says ‘‘manussūpacāraṃ atikkamitvā rūpadassanenā’’ti (having transcended human usage by seeing forms) because such human usage is called transcended. Thus, having shown it from the aspect of the object, now, in order to show it from the aspect of the subject, he said ‘‘mānusakaṃ vā’’tiādi (or the human). Even there, the transcendence of the fleshly eye should be regarded as merely the transcendence of its function.

Dibbacakkhunāti (with the divine eye): Even with the knowledge of the divine eye. Daṭṭhuṃ na sakkā (it is not possible to see) because of the extreme rapidity and subtlety of the moment of decease and rebirth of some forms. Moreover, the divine eye has a present form object, and that is a condition that existed before, and there is no occurrence of the great state without advertence and preparatory work, nor can a form that is just arising be an object condition, or one that is breaking up. Therefore, it is well said that "cutūpapātakkhaṇe rūpaṃ dibbacakkhunā daṭṭhuṃ na sakkā" (form at the moment of decease and rebirth cannot be seen with the divine eye). If the knowledge of the divine eye is only a form object, then why is it said "satte passati" (he sees beings)? It is said thus because it sees the forms belonging to the continuum of beings in the majority of cases. Some say that it is said because the taking of beings is the cause, by way of usage. Te cavamānāti adhippetāti sambandho. (Te cavamānā)ti is connected with (he understands). Evarūpe (of such a kind) means that it does not mean one associated with the moment of decease and rebirth.

‘‘mohanissandayuttattā’’ti (because it is associated with the outflow of delusion). Tabbiparīte (the opposite of that): The opposite of that state of being despised, etc., means un-despised, un-disliked, un-ignored, un-despised, honored. Suvaṇṇe (good-looking): Of beautiful complexion. Dubbaṇṇe (ill-looking): Of unattractive complexion. Now, that good and bad complexion occurs respectively because of the non-outflow of non-hatred and hatred in deeds; therefore, he said ‘‘adosanissandayuttattā’’tiādi (because it is associated with the non-outflow of non-hatred), etc. He says ‘‘sugatigate’’ti (gone to a happy destination) meaning sugatiṃ upapanneti (he has reappeared in a happy destination). Beings with a disposition free from greed, generous, free from stinginess, are fortunate and prosperous due to deeds with non-greed as the condition; therefore, he said ‘‘alobhanissandayuttattā vā aḍḍhe mahaddhane’’ti (or because it is associated with the non-outflow of non-greed, wealthy and affluent). He says ‘‘duggatigate’’ti (gone to a bad destination). Beings with a greedy disposition, miserly, are unfortunate and miserable due to deeds with greed as the condition; therefore, he said ‘‘lobhanissandayuttattā vā dalidde appannapāne’’ti (or because it is associated with the outflow of greed, poor, lacking food and drink).

Upacitaṃnti (accumulated): Done in such a way as to bring about a result. Just as a deed done is capable of giving a result, so a deed done is accumulated. Cavamānetiādīhi dibbacakkhukiccaṃ vuttanti (by deceasing, etc., the function of the divine eye is stated): He states the activity of the subject from the aspect of the object. Purimehīti (by the former): This is said with reference to the words "dibbena cakkhunā"tiādi (with the divine eye), etc. Ādīhīti (by etc.): Here the word ca is understood to be omitted. Therefore, it means that the function of the divine eye is stated by these, "dibbena…pe… passatī"ti (with the divine eye… he sees), etc., and by "cavamāne"tiādi (deceasing), etc.

Iminā pana padenāti, with this expression: that is, with this sentence, "He understands beings who are subject to their deeds."Idha bhikkhūti, a bhikkhu in this Dispensation, the meaning is one who has attained the divine eye knowledge.Soca, and that one who has attained the divine eye knowledge, having seen beings in hell directly, stands there.Evaṃ manasi karotīti, he attends in such a way: because of the desire to know the karma that leads those hell beings to hell, having attained the foundational jhāna and arisen from it, he attends in his mind through preliminary effort.Kiṃ nu khotiādi, the rest is a showing of the method of attention. However, having done the preliminary work in this way, having attained the foundational jhāna and arisen, an advertence arises making that karma its object. When that ceases, four or five impulsions rush forth, and all that has been said in the same way. ‘‘Visuṃ parikammaṃ nāma natthī’’ti, but this, "there is no separate preliminary work," this was said with the intention that for knowledge of beings subject to their deeds, without the divine eye, there is no separate preliminary work. And this should be understood in this way, otherwise the exalted nature of the knowledge of beings subject to their deeds would not exist. The same method applies to seeing devas. The mention of hell beings and devas here should be seen as merely exemplary. For one who has attained the divine eye, if he wishes, proceeds in this way even with regard to other destinies. Thus, he will say, "By the mention of woeful courses, he indicates the animal realm" (visuddhi. 2.411), "and by the mention of happy destinies, the human destiny is included" (visuddhi. 2.411). Taṃ nirayasaṃvattaniyaṃ kammaṃ ārammaṇaṃ etassāti, taṃkammārammaṇaṃ, that which has that karma leading to hell as its object. Phārusakavanādīsūti, ādi-saddena, by the word "ādi" is included places like Cittalatāvana.

Yathā cimassāti, just as for this, this knowledge of beings subject to their deeds, there is no separate preliminary work, so too for the knowledge of the future, he demonstrates the absence of separate preliminary work. There, he states the reason, ‘‘dibbacakkhupādakāneva hi imānī’’ti, "for these are simply what gives rise to the divine eye." Here, this is the meaning: just as one who has attained the divine eye, having increased the light towards hell etc., having seen beings in hell etc., knows in accordance with reality the karma previously accumulated by them leading to hell etc., with such determination and with the attention born of that, in a mind that has been purified, so too, for whichever being he desires to know the immediately following future existence, having directed the light towards that being and having seen with the knowledge of beings subject to their deeds the karma accumulated by that being in the past or present that is the cause of that existence, and desiring to know the future existence to be produced by that karma, he knows in accordance with reality with such determination and with the attention born of that, in a mind that has been purified. This same method applies to existences beyond that as well. This is called anāgataṃsañāṇaṃ, knowledge of the future. Since this pair is successful only when the divine eye knowledge is present, not when it is absent, therefore it was said, ‘‘imāni dibbacakkhunā saheva ijjhantī’’, "these are successful only together with the divine eye."

Kāyoti, here, the body that is stirred up (copanakāyo) is intended. Akusala bodily action that occurs as bodily intimation (kāyaviññatti) is kāyaduccaritaṃ, bodily misconduct. Itaresūti, in the verbal and mental misconducts. In whichever being's continuum (santāna) karma has been done and accumulated, since the state of being able to ripen does not disappear as long as there is no intervening obstruction, he is to be spoken of as being together with that karma. Therefore he says, ‘‘samannāgatāti samaṅgībhūtā’’ti, "endowed with means being furnished with." ‘‘Anatthakāmā hutvā’’ti, with this, he shows that they are not blamers or disparagers, being those who wish for the good, like parents for their children, or teachers and preceptors for their dependents. Guṇaparidhaṃsanenāti, by destroying, ruining existing virtues, is the meaning. But is not disparagement by even the final ground (antimavatthu) also a destruction of virtue? This is true. Here, by virtue is intended special attainments like jhāna, attainments of higher human states, therefore destruction of virtue is taken separately from destruction of sīla. Therefore he says, ‘‘natthi imesaṃ samaṇadhammo’’tiādi, "for these there is no quality of a renunciate," etc. And Samaṇadhammoti, quality of a renunciate, he speaks with reference to the restraint of virtue. Jānaṃ vāti, either knowing the state of being an ariya of the one whom he disparages. Ajānaṃ vāti, or not knowing. Here, knowing and not knowing are not the measure, the state of being an ariya is the measure. Therefore he says, ‘‘ubhayathāpi ariyūpavādova hotī’’ti, "in both ways, it is an abuse of an ariya." But some say that for one who does not know and whose mind is not corrupted, if he reveals the absence of ariya qualities there, there is no destruction of virtue and therefore there is no abuse of an ariya for him. Satekicchaṃ pana hoti, but it has a remedy, by asking for forgiveness; it is not irremediable like an ānantarika karma.

Rujjhatīti, hurts, produces a painful feeling, is the meaning.Tanti, that Thera, or that action. Knowing, the Thera asked, "Is there an attainment for you, friend?" The other, the realization of the truth, is established in the Dispensation, he said, ‘‘sotāpanno aha’’nti, "I am a stream-enterer." The Thera, being compassionate towards him, revealed himself, saying ‘‘khīṇāsavo tayā upavadito’’ti, "an arahant has been abused by you."

Sace navakatarā honti, if the bhikkhus in that monastery are newer.Sammukhā akhamāpentepīti, even if asking for forgiveness in person is not possible. Or the reading is "Akhamante," "if he does not ask for forgiveness." This should be understood in relation to a stream-enterer.

Parinibbutamañcaṭṭhānanti, he speaks with reference to the place for making offerings.

micchādiṭṭhikammasamādānā, from undertaking karma with wrong view. Showing this meaning, he says, ‘‘micchādiṭṭhivasenā’’tiādi, "through the force of wrong view," and so on.Sīlasampannotiādi, endowed with virtue, etc., is said with reference to one whose faculties are ripe, in accordance with the path. But for one established in the supreme path, there is nothing to be said. Aññanti, arahantship. Evaṃsampadanti, just as that is inevitably so, so is this, is the meaning. Taṃ vācaṃ appahāyātiādīsu, in those places beginning with "without abandoning that speech," with reference to the abuse of an ariya, one who says, "I will not speak speech of this kind again," abandons speech; one who thinks, "I will not produce a thought of this kind again," abandons thought; one who abandons a view by saying, "I will not adopt a view of this kind again," thus, one who does not do so neither abandons nor relinquishes. Yathābhataṃ, nikkhitto, evaṃ nirayeti, just as he was brought by the hell-wardens and placed in hell, so too he is placed in hell, is the meaning. There is no evil that should not be done through wrong view, because even the strength to dig up saṃsāra exists, therefore he says, ‘‘micchādiṭṭhiparamāni, bhikkhave, vajjānī’’ti, "wrong view is the worst of faults, monks."

‘‘kāyassa bhedāti upādinnakkhandhapariccāgā’’ti, "the breaking up of the body means the abandoning of the aggregates sustained by clinging." For one without detachment, after death, there is simply the grasping of existence in another life, therefore he says, ‘‘paraṃ maraṇāti tadanantaraṃ abhinibbattikkhandhaggahaṇe’’ti, "after death means in the grasping of the aggregates that arise immediately thereafter." The body is broken up only by the cutting off of that by which it exists, therefore he says, ‘‘kāyassa bhedāti jīvitindriyassa upacchedā’’ti, "the breaking up of the body means the cutting off of the life faculty."

‘‘puññasammatā ayā’’ti. Ayanti, because happinesses come from this, therefore it is āyo, a means to happiness such as meritorious karma. Therefore he says, ‘‘sukhānaṃ vā āyassa abhāvā’’ti, "or because of the absence of a source (āya) of happinesses." Iyati, it is tasted, therefore it is āyo, enjoyment, he says, ‘‘assādasaññito ayo’’ti, "source is synonymous with enjoyment."

Nāgarājādīnanti, ādi-saddena, by the word "ādi" is included supaṇṇas etc. Asurasadisanti, similar to petas and asuras. Soti, that asura body. Sabbasamussayehīti, with all the accumulations of attainments.Vuttavipariyāyenāti, by the opposite of the meaning of the words beginning with "well-conducted, or beautiful conduct, because it is faultless" in relation to "by bodily misconduct" and so on.

Nigamanavacanaṃ, a concluding statement, meaning a repetition of the meaning of what has been said.Ayamettha saṅkhepatthoti, here, this that has been said is the brief meaning in "with the divine eye… sees…."

412.Kasiṇārammaṇanti, with reference to all eight kasinas, kasiṇa as object. Sabbākārenāti, in every way, with this, "with the fourteenfold subduing of the mind, with the eightfold possession, by accomplishing the base-padamūla-ground." Abhinīhārakkhamaṃ, fit to be directed, worthy of being sent towards the divine eye knowledge. Katvā. Āsannaṃ kātabbanti, having made the access jhāna more proficient, the object should be increased. Therefore he says, ‘‘upacārajjhānagocaraṃ katvāvaḍḍhetvā ṭhapetabba’’nti, "having made the object of the access jhāna, it should be increased and established." Tatthāti, in that kasiṇa object that has been increased.Appanāti, appanā in the sense of jhāna. For appanā in the sense of abhiññā is not successful without having done the preliminary work. Therefore he says, ‘‘pādakajjhānanissayaṃ hotī’’ti, it has the foundational jhāna as its support, meaning it has the foundational jhāna as its object.Na parikammanissayanti, that kasiṇa object is not the support of the preliminary work. If that were so, the seeing of forms would not occur.Imesūti, in these three kasinas, the fire kasina etc., that have been spoken of.Uppādetvāti, having produced by producing the access jhāna. For with the occurrence of access jhāna, there is the arising of the counterpart sign.Tatthāti, in the kasiṇa designation.

Antoyeva rūpagataṃ passitabbaṃ, the form included within should be seen, not outside, because of the condition for scattering. Parikammassa vāro atikkamatīti, here, preliminary work means the access jhāna of the kasiṇa object that has been spoken of. That does not occur when one sees the form included within. And the seeing of the form included within is through the light of the kasiṇa, and the light of the kasiṇa is through the preliminary work, so both of those do not occur because of the non-occurrence of the preliminary work. Therefore he says, ‘‘tato āloko antaradhāyati, tasmiṃ antarahite rūpagatampi na dissatī’’ti, "then the light disappears; when that has disappeared, the form included within is not seen." The opportunity for preliminary work passes by when one sees the form included within; because the knowledge of the kasiṇa object does not occur for one whose preliminary work has passed by, the form included within is not seen. But how should one proceed? He says, ‘‘athānenā’’tiādi, "then," etc.Evaṃ anukkamenāti, by repeatedly attaining the foundational jhāna and arising from it, because of the repeated diffusion of the light, the light becomes firm, long-lasting. And when that is so, one sees the form included within for a long time. Therefore it was said, ‘‘ettha āloko…pe… hotī’’ti, "here the light… is…."

‘‘rattiṃ tiṇukkāyā’’tiādi, "at night, with a grass torch," etc. There, punappunaṃ pavesananti, repeated entering means repeatedly attaining the foundational jhāna.Thāmagatālokassa, yathāparicchedena ṭhānanti, the standing still of the firm light, having pervaded as far as the place delimited by which the kasiṇa has been increased.

Anāpāthagatanti, it is said in the sense of being suitable for coming into the range. But what is inside the womb etc. should be distinguished from that by the absence of that. Tadevāti, that same divine eye. Etthāti, in these minds that occur having taken form as their object. Rūpadassanasamatthanti, capable of manifesting form by its nature, like eye-consciousness. Pubbabhāgacittānīti, the preliminary minds consisting of advertence and preliminary work. For those too, even while making the object their object, do not occur manifesting that in accordance with reality, like the mind moments of advertence and receiving.

Taṃ panetaṃ, that divine eye. Paripanthoti, an obstacle. Jhānavibbhantakoti, one who is deranged by jhāna, one who has attained madness by means of jhāna-cultivation.Appamattena bhavitabbanti, not falling into contentment with "the divine eye has been attained by me," one should be unremitting in accordance with the application of insight or in accordance with the realization of the truth.

‘‘tatrāya’’ntiādi vuttaṃ, "there, this," etc., has been said. That is very easy to understand because of the method stated below.

The explanation of the discourse on the knowledge of the deceasing and reappearing of beings is finished.

Explanation of the Miscellaneous Discourse

413.Itīti, thus, meaning in the way that has been spoken of. With that, he reflects on the passage beginning with "so, with his mind thus concentrated" (dī. ni. 1.244-245; ma. ni. 1.384, 431-433; pārā. 12-14) in the manner shown, and on the method of its meaning. Just as with the truths, the ariya truths are included within the aggregates, so both of those, by their nature, origin, cessation, enjoyment, danger, and escape, having been awakened to in accordance with reality by self-awakened knowledge, understood, penetrated, and revealed, thus, the Buddha alone is to be praised by means of the surpassing awakening to the five aggregates. Therefore he says, ‘‘pañcakkhandhavidū’’ti, "knower of the five aggregates." The connection is that having known, it is to be understood. Tāsūti, in those five abhiññās. By the taking of that alone, because the attendant knowledges are taken, it is said "five." Therefore he says, ‘‘etāsu hī’’tiādi, "for in these," etc.

paribhaṇḍañāṇānīti, attendant knowledges. Just as the places attendant on Mount Sineru, the girdle-places, which are successful by its success, are called its requisites, so too, these, successful by the success of the divine eye, are called its requisites.Idhāgatānīti, here, idhāti, here, is said with reference to the suttanta passages that have been shown. But in others, such as the fruits of being a Samaṇa, the mind-made knowledge also comes separately in the sense of being abhiññā knowledge.

"In these"—does this reflection refer to the triads or to the objects? What is the issue here? If it refers to the triads, that is inappropriate, as the supernormal knowledges do not operate on the triads. If it refers to the objects, that is also inappropriate, as it is not proper to reflect on something different from what was intended. Let it be as wished, for now, as referring to the triads. But was it not said, "the supernormal knowledges do not operate on the triads"? This is not a contradiction, as through the terminology of triads, it is indeed the objects that are being grasped. Or, alternatively, let it be as referring to the objects. But was it not said, "it is not proper to reflect on something different from what was intended"? This is also not a fault, due to the reason stated above.

414.Even though the objects are different, the seven objects are different due to distinctions in ground, time, and continuum. Here, the difference is grasped in terms of triads. As the knowledge of psychic power does not have the path as its object, the triad with the path as its object is not found here. That means the knowledge of psychic power. What needs to be said in "Having made the body dependent on the mind," etc., has already been said below. "Gained by application"—this is a statement about gaining application. It is said in the accusative case, "transforms the body." Therefore, he says, "from the object of the material body," meaning from the color-object of the material body.

That same mind—the same mind that was mentioned in relation to the transformation of the mind by means of the body, the foundational jhāna mind. After enshrining the cairn in Rāmagāma, the great relic deposit was made in the ground-floor pavilion in Rājagaha, after bringing the relics from the other seven cairns by means of psychic power. Even when grasping presently occurring smells, etc., with "These are scents," etc., only the future form of these, possessing special qualities like non-decay, is the object of the mind of determination, because of the determination of the future. Vattaniya-senāsana is the name of a monastery in the Viñjhā forest. Curd juice means the thick part of the curd; the future color of the curd is the object for one determining it. It is a present object because of making the present material body the object.

Of one's own body and mind—of one's own body and mind.

415.And the sound is limited because all form is within the sense-sphere. Just existing means just the present.

416.The stream-enterer's mind—the unique mind of the stream-enterer. The same method applies in "Of the once-returner," etc. Should be extended up to the arahant—this should be extended thus: "The once-returner does not know the mind of the non-returner, nor the non-returner that of the arahant." Of all—he knows the minds of all the noble ones, so what to say of those who are not noble? And also, the higher one, such as the non-returner, knows the mind of the lower one, such as the once-returner—this is the connection.

"How can the present be an object?" To show where it is possible, he first divides the present and shows, "The present is of three kinds," etc. Here, "having attained arising, presence, and dissolution" means having attained arising, presence, and dissolution, comprising the three moments. Here, the instances of one or two continuities should be understood means that the instances of the continuity of form occurring in this interval are known as instances of one or two continuities. It is like someone entering a room from a place of light, already sitting there, until the form-object becomes apparent. There, half the time is an instance of the unmanifest, and half the time is an instance of the manifest; taking both of these together, "two continuity instances" is said. However, this is not common to all; for some, it becomes apparent quickly, so the inclusion of "one" is also done in "one or two continuity instances." Or instances of one or two continuities should be understood as arising from exceedingly subtle nature, climate, etc.

The line of water that has crossed the bank is the line of water near the bank that has gone into black mud. Until it clears up means until it becomes clear with the disappearance of the black mud. But some say, "When one crosses the damp bank with a wet foot, until the line of water on the foot clears up, does not sink, does not subside," this is how they state the meaning here. However, these different times stated by differences in action are not equal to each other; they should be seen as having unequal parts, some less and some more. Two or three impulsion instances should be understood in terms of sense-sphere impulsion, not in terms of other impulsions, as they are not of limited duration; the bhavanga, etc., that occur immediately afterward should also be seen as included within that. That both means the two continuities of form and formlessness.

Limited to one existence means limited by rebirth and death. The dhamma-group included in one existence should be stated as the truly present. Mind means consciousness together with its associated factors. Objects means object-dhamma. Mind means mind-base. Objects means feeling, etc., the formless aggregates. Both of these are present means that both of these, being truly present, exist. Consciousness means inclination-consciousness. For that is bound in that present by way of desire and lust. Delights means delights with delight of craving and views. And being such, due to the absence of the knowledge of the object, one is drawn in to those present dhammas, drawn by craving and views. And here, since the twelve sense-bases have come as "this is present" (M. iii, 284), showing that the desire and lust occurring there have the truly present as their object, not the momentary present as their object, he says, "With reference to which, in the Bhaddekaratta Sutta…pe…'is drawn in' is said." In "And whoever sees the present dhamma, there, there" (M. iii, 272, 285) here also, the mind of insight should be taken as the momentary present, and the dhammas to be seen with insight should be taken as the truly present. Otherwise, insight itself would not be possible. It was not said that "the momentary present has come in the Pāli" because making it an object is not in the commentary, since it is future.

Some—the residents of Abhayagiri. The mind arises in a single moment is a logical demonstration that the arising of another's mind is possible at the same time as the arising of the psychic mind. Just as in space etc., is a similar example. But that statement of theirs is inappropriate. Why? It is a logical statement that there is a fault of the attainments of the focusing and impulsion moments having different objects in a place that is undesirable, other than the path and fruition series.

"But how about the continuum-present?" etc. But the truly present should be shown by way of the impulsion instance, not by the entire present duration, is the intention.

Here is the explanation etc., is the explanation of the way of occurrence of the psychic mind, by way of explaining the truly present nature of the impulsion instance. The others are the focusing and preparatory minds. And here, even though "some" refers to the residents of Abhayagiri, they do not accept the static moment of the mind, so it should not be said "or discerns in the static moment." Similarly, for those who say "the mind arises in a single moment for both the one with psychic power and another," the statement "or discerns in the static moment or the dissolution moment" does not fit. For in those two moments, what arises does not arise in a single moment together with another's mind. And what arises in the static and dissolution moments encounters a part with a present object and a part with a past object. And regarding what was said, "having focused the mind on the mass of people thinking, 'I will know the mind of another'," here, since the multitude means many individuals who are others in meaning, the occurrence of focusing should be stated as "I will know the minds of others." Or even if "of another" could mean of the multitude, even then it is inappropriate to focus on the mass of minds of that one individual and discern one of them. For focusing on a mass is not focusing on one part, therefore they should not say "having focused the mind on the multitude."

But what they say, "Since the mind arises in a single moment for both the one with psychic power and another," this intention could be fitting: the one who has gained the knowledge of reading minds, wanting to know another's mind, having attained the foundational jhāna and arisen, without making a distinction of past, etc., having made the preparation, "I know this one's mind, I know this one's mind," by way of the generality of mind, having again attained the foundational jhāna and arisen, after three or four preparations, discerns and distinguishes the mind of another with the knowledge of reading minds, like form with the divine eye. After that, the determination of lust, etc., occurs with sense-sphere minds, like the determination of blue, etc. There, the focusing that focuses the mind by way of the generality of the mind on the mind that is facing the being whose heart-base object-form has been seen with the divine eye focuses the mind having made the existing mind that is facing it the object. And the preparations occur as preparations for knowing the mind, having made that existing mind the object by way of the generality of mind. But the knowledge of reading minds arises in a single moment together with the existing mind, discerning and distinguishing it.

In the Abhidhamma matrix (Dhs. Tika-mātikā 18-19), the meaning of the term 'present' that has come is stated in the Pāli somewhere as the meaning of the truly-continuum-present. Therefore, they have stated the present-object nature of the knowledge of reading minds through the arising of the mind in a single moment for both the one with psychic power and another. But when one makes the intention, "I know the mind of this one that has occurred. I know what will be," or does the attaining of the foundational jhāna, etc., then the focusing and preparations, and the knowledge of reading minds are only past and future objects, because the distinction has been made by the focusing.

But those who, relying on the statement "The one with psychic power, wanting to know the mind of another, focuses; the focusing ceases together with the momentary-present object. After that are four or five impulsion moments, of which the last is the psychic mind, and the rest are sense-sphere minds; for all of them, that same ceased mind is the object, and they are not of different objects because of being present objects in terms of duration," say, "Even if the focusing and impulsion moments have present and past objects, just as there is no difference of objects, similarly, if one focuses on minds that are future by one, two, three, four, or five mind-moments, then even if the focusing and impulsion moments have future, present and past objects as appropriate, there would be no difference of objects. Therefore, having focused on what is future by four or five mind-moments, the knowledge of reading minds with a momentary-present object after the future-object preparation is established." Their doctrine does not succeed because the questions "Does a dhamma with a future object condition a dhamma with a present object by way of the association condition? Does a dhamma with a present object condition a dhamma with a past object by way of the association condition?" have not been raised, and because it is said in the calculation "three in association" (Paṭṭhā. ii, 19, 39). For there is no wholesome, functional, or sublime that is not association. And the basis of this doctrine, the statement of the momentary-present-ceased object nature of the focusing and impulsion moments, does not succeed, because that was said only with reference to the absence of grasping the future by the focusing when grasping without making the distinction "what has occurred, and what will occur," and with reference to the absence of grasping the present by the impulsion moments due to that absence. For then, after the bhavanga-vibration, focusing occurs only in relation to the mind that has come into awareness, and because of the fault of coexistence occurring for the knowing-mind even when the knowing-mind has a present object, and because of the fault of the focusing and impulsion moments having different objects occurring in an undesirable place in the focusing and discerning of a part of the mass, and of what has been attained and what has not been attained, having seen that the statement "the momentary-present mind is the object of the knowledge of reading minds" is inappropriate, because of the occurrence of the faults stated above, and because of the absence of difference of objects due to the truly-continuum-present object nature in terms of time, the pastness and ceased object nature of the focusing and impulsion moments was stated. But the earlier debaters would not approve of that statement. For if that were the case, just as in "focusings are wholesome" etc. (Paṭṭhā. i, 1, 417) there is the provision of the proximity condition of what is included in another term, it would have to be said "a focusing with a present object conditions the aggregates with a past object by way of the proximity condition," but it has not been said.

Why indeed is the present-moment object of the faculty of knowing the minds of others (cetopariyañāṇa) being examined in this way? Surely, in the analyses of "the past dhamma is, by way of object-condition, a condition for the present dhamma; the future dhamma is, by way of object-condition, a condition for the present dhamma" (Paṭṭhā. 2.18.2), it is said: "past aggregates are, by way of object-condition, a condition for the supernormal power knowledge (iddhividhañāṇa), the cetopariyañāṇa, the knowledge of recollecting former abodes (pubbenivāsānussatiñāṇa), the knowledge of the consequence of kamma (yathākammūpagañāṇa), and for adverting (āvajjanā)"; "future aggregates are, by way of object-condition, a condition for the iddhividhañāṇa, the cetopariyañāṇa, the knowledge of the future (anāgataṃsañāṇa), and for adverting (āvajjanā)"; and in the arising triad, "unarisen aggregates [are, by way of object-condition, a condition for] arisen aggregates, the iddhividhañāṇa, the cetopariyañāṇa, the anāgataṃsañāṇa, and for adverting (āvajjanā)" (Paṭṭhā. 2.17.3), having included cetopariyañāṇa. But in the analysis of "the present dhamma is, by way of object-condition, a condition for the present dhamma" (Paṭṭhā. 2.18.3), it is said: "present aggregates are, by way of object-condition, a condition for the iddhividhañāṇa and for adverting (āvajjanā)" (Paṭṭhā. 2.18.3); and in the arising triad, "arisen aggregates are, by way of object-condition, a condition for the iddhividhañāṇa and for adverting (āvajjanā)" (Paṭṭhā. 2.17.2). Since only this much is said, it is understood that the cetopariyañāṇa does not occur in a present mind. For if it were to occur, the inclusion of cetopariyañāṇa should be made in the latter cases as in the former cases, right? It is true that it should be made, but it is understood from the Pali that it is summarized in terms of method of presentation.

For in the analyses of "the dhamma with a past object is, by way of object-condition, a condition for the dhamma with a present object; the dhamma with a future object is [a condition for the dhamma with a present object]; the dhamma with a present object is [a condition for the dhamma with a present object]" (Paṭṭhā. 2.19.20-22), it is said: "with the cetopariyañāṇa, one knows the mind associated with a mind having a past object; past aggregates which are present are, by way of object-condition, a condition for the adverting (āvajjanā) of the cetopariyañāṇa; with the cetopariyañāṇa, one knows the mind associated with a mind having a future object; future aggregates which are present are, by way of object-condition, a condition for the adverting (āvajjanā) of the cetopariyañāṇa; with the cetopariyañāṇa, one knows the mind associated with a mind having a present object; present aggregates which are present are, by way of object-condition, a condition for the adverting (āvajjanā) of the cetopariyañāṇa" (Paṭṭhā. 2.19.20-22); thus, the occurrence of cetopariyañāṇa in a present object is stated. It should be understood that this examination was made because of that.

417. Tesaṃ: Of those two knowledges; a genitive in the sense of determination. Cittameva ārammaṇaṃ: The mind itself is the object, is the meaning, because of the cetopariyañāṇa. Therefore, he said: "aññaṃ khandhaṃ vā khandhappaṭibaddhaṃ vā na jānāti": "It does not know any other aggregate or what is connected to the aggregates." There, khandhappaṭibaddhaṃ: connected to the aggregates, means name and clan, etc. If so, how is it an object of the path? He says: "maggasampayuttacittārammaṇattā pana pariyāyato maggārammaṇanti vuttaṃ": "However, because it is an object of the mind associated with the path, it is said to be an object of the path in an indirect way." Cetanāmattameva ārammaṇaṃ: "Only volition is the object," for it is called 'yathākammūpagañāṇa', knowledge conforming to deeds, is the meaning. Khandhappaṭibaddhesu: Here, even Nibbāna is connected with the aggregates. They say it is because it is made an object by the aggregates. Thus, it is said in the Aṭṭhasālinī: "In the past, the Buddhas cultivated the path, realized the fruit, and attained parinibbāna in the Nibbāna-element with no remainder of conditioned existence; thus, even from the reviewing of the path, fruit, and Nibbāna in terms of recalling a cut stalk, it has an immeasurable object" (dha. sa. aṭṭha. 1421). There, the reviewing of the path and fruit occurs in the knowledges in the path and fruits by means of the pubbenivāsānussatiñāṇa. And the reviewing of Nibbāna occurs in the knowledges in the immeasurable dhammas with Nibbāna as object. Therefore, it should be understood that the reviewing of the path, etc., establishes the immeasurable object of the pubbenivāsānussatiñāṇa. For it is only said, "Immeasurable aggregates are, by way of object-condition, a condition for the pubbenivāsānussatiñāṇa" (paṭṭhā. 9.12.58); it is not said "Nibbāna." Therefore, even when the function of reviewing the path and fruit is being spoken of by the pubbenivāsañāṇa, it is not possible to speak of the reviewing of Nibbāna. However, in the commentary, having Nibbāna as object is shown.

Kusalā khandhā: The designation in the plural is with reference to the iddhividha, pubbenivāsa, and anāgataṃsa knowledges, not with reference to the cetopariya and yathākammūpaga knowledges. If it is argued that it is not an establishment of their having four aggregates as object? No, elsewhere it is said, "Aggregates consisting of only non-discursive thought and investigation, and investigation, are, by way of object-condition, a condition for the cetopariyañāṇa, the pubbenivāsānussatiñāṇa, and the anāgataṃsañāṇa" (paṭṭhā. 2.6.72), and "Aggregates consisting of discursive and investigative thought, and discursive thought, are, by way of object-condition, a condition for the cetopariyañāṇa, the pubbenivāsānussatiñāṇa, and the anāgataṃsañāṇa" (paṭṭhā. 2.6.73). Therefore, with reference to the cetopariyañāṇa also, the designation in the plural is from the establishment of this meaning. Even so, since the four aggregates as object are not established, because it is not mentioned in "Aggregates consisting of only non-discursive thought and investigation, and investigation," etc., with regard to the yathākammūpagañāṇa? No, because there is another reason for not mentioning it there. For, by means of the yathākammūpagañāṇa, the four aggregates mixed with kamma are grasped through the aspect of kamma. For just as the cetopariyañāṇa distinguishes the mind in terms of non-discursive thought, etc., and in terms of passion, etc., based on prior preparatory work (parikamma), it does not distinguish in this way. But it distinguishes the aggregate only by way of kamma. Therefore, it is not mentioned in the instance of distinguishing, such as "Aggregates consisting of only non-discursive thought and investigation, and investigation," etc., not because it does not have the four aggregates as object. This, however, is not a reason, according to some. Even there, they recite, "for the pubbenivāsānussatiñāṇa, the yathākammūpagañāṇa, and the anāgataṃsañāṇa." For it is not incapable of distinguishing kamma in terms of discursive thought, etc., just as it distinguishes good and bad. For the distinguishing of misconduct and good conduct is indeed the distinguishing of the specific division of association with greed, etc., and non-greed, etc.

Ayamettha amhākaṃ khantī: This is the teacher's own opinion here. As for what was said, "not the letter," the support for that is "byañjanañhī" and so on.

419.Kāmāvacare nibbattissati: He speaks of the knowledge of the aggregates arising in the sense-sphere.

420. Ettha: Here, in this consideration of the abhiññā knowledges in terms of the triad of internal object, the statement in the ancient commentary, taking together "internal object and external object," is said with this intention: "in time...pe...it is indeed." For there is no separate single thing called internal and external, nor is it made a single object. If so, the triad is not complete, because there is no third meaning that is not included in the two terms? No, because the designation of the triad is in reference to different aspects. Thus, in the commentary, it is said, "those same dhammas in three aspects." The meaning is that even those same dhammas are threefold in terms of internal, etc. Here, the statement "in three aspects" instead of saying "those same dhammas" is to show that this triad teaching is based on difference in aspect. Just as the teaching of the wholesome triad, etc., is based on differences in kind, association, abandonment, training, plane, object, distinction, rule, time, etc., of the dhammas according to suitability, this is not based on differences in kind, etc., nor is it based on differences in nature, etc., like the teaching of the triad of conditioned and the dyad of cause, but rather it is based on differences in aspect. For the five aggregates themselves are called "internal" by considering their inclusion within one's own continuum, "external" by considering their inclusion within another's continuum, and "internal-external" by considering both of these. Therefore, he says, "Having excluded unconditioned materiality and Nibbāna, all dhammas could be internal, could be external, could be internal-external" (dha. sa. 1435). Now, is there no third category here because there is no other meaning and because another aspect is not touched? It is not like this. Even though all the inherent dhammas are included by just the two terms, because the second term occurs in the manner of including what is not included by the first term, the third term is stated in the sense of taking together the dhammas taken separately by those [two terms]. For the whole is not a part. However, it is not possible to take together dhammas with different things without abandoning the difference in basis. Therefore, it should be seen that it is said "in time knowing internally, in time knowing externally" as to when [that knowledge occurs].

The Explanation of the Abhiññā Exposition is Finished.

Thus, the Explanation of the Thirteenth Chapter.

14. The Explanation of the Aggregate Exposition

The Explanation of the Discourse on Wisdom

421. Sabbākārena: In every way; in the way of proximity (upacārākāro), in the way of full concentration (appanākāro), in the way of mastery (vasībhāvākāro), in the way of transcending discursive thought, etc. (vitakkādisamatikkamākāro), in the way of detachment from form, etc. (rūpādīhi virajjanākāro), in the way of subduing the mind in fourteen ways (cuddasadhā cittassa paridamanākāro), in the way of attaining the five kinds of benefits (pañcavidhaānisaṃsādhigamākāro); thus, in every way of cultivation.

Tadanantarā: Immediately after that; in the order of teaching as "mind, wisdom," and in the order of practice, immediately after that samādhi. Wisdom should be cultivated by a bhikkhu endowed with the cultivation of samādhi; this is the connection. Atisaṅkhepadesitattā: Because it is taught in a very condensed way as "paññañca bhāvaya", and in the verse explanation, because it is spoken in a way that is excessively condensed as "the paññā weapon of insight (vipassanāpaññāsattha) is well-sharpened on the samādhi whetstone (samādhisilāyaṃ)", viññātumpi tāva na sukarā: even to understand what this wisdom is in its nature is not easy. Because the method of cultivation is not shown, it is all the more not easy to cultivate; this is the connection. Pañhākammaṃ: Question is in the sense of inquiry; action is kamma; instrument is karaṇaṃ. The question itself is the action, means the application of questioning.

Kā paññā: What is wisdom?; this is a question about its nature. Kenaṭṭhena paññā: In what sense is it called wisdom?; what is the meaning? The meaning is, relying on what expressible meaning does the term "paññā" occur? Now, how should this wisdom be known in terms of its nature, function, manifestation, and proximate cause? He says: "kānassā lakkhaṇarasapaccupaṭṭhānapadaṭṭhānāni". Katividhā: How many kinds?; this is a question about its divisions. Why is the question about defilement and purification not included here? It is said: there is no defilement at all in supramundane wisdom. And when there is no defilement, where is the question about purification? Therefore, both of these are not included. However, in mundane [wisdom], these are included within the method of cultivation. Because of being included within the purification of knowledge and vision of what is the path and what is not, or they should be understood in the cultivation of samādhi according to the method stated, therefore they are not included. Because practice means having visible benefits, he says: "paññābhāvanāya ko ānisaṃso": "What is the benefit of cultivating wisdom?"

422. Tatra: There, of that question-action. Vissajjanaṃ: Explanation; because the meaning asked is not analyzed, it stands hidden as if made into a fist. Its explanation is vissajjanaṃ, because it makes it manifest. Kā paññā: Although this is a question about its nature, the manifestation of the nature for those who have divisions is only through the face of showing the divisions. Therefore, first the division should be shown completely. And in order to show that this is a fault by showing that, he said: "paññā bahuvidhā": "Wisdom is of many kinds." There, bahuvidhā: of many kinds in terms of wholesome, etc. Nānappakārā: of various kinds in terms of the characteristic of revealing meaning (atthajāpikādibheda), and in terms of the division of wisdom made of learning (sutamayañāṇādibheda). Taṃ sabbaṃ: All that division of wisdom completely. Na sādheyyā: Should not be fully explained; here, the cultivation of the path along with the vipassanā-bhāvanā is the meaning intended here. For by that, the tangle of craving is disentangled, and that should not be fully explained. For if the division of wisdom were to be completely explained, all the object of knowledge, such as "a single kind of object of knowledge," etc. (vibha. 751), and the divisions of wisdom that come in the Vibhaṅga, in the suttas, and here and there, or the entire method of the Abhidhamma, would have to be brought in and explained. And if that were the case, there would be no opportunity for the explanation of this method of cultivating wisdom which is intended here. Furthermore, this variety of occurrence of wisdom in the sphere of what is possible and impossible, difference in kamma, difference in result, etc., should also be distinguished and explained according to suitability along with the difference in fruit and non-fruit. And that, while being explained, would only lead to distraction, as it is out of scope. Therefore, he says: "uttari ca vikkhepāya saṃvatteyyā": "And furthermore, it would lead to distraction." Kusalacittasampayuttaṃ vipassanāñāṇaṃ: Here, by the kusala-term, he excludes both kinds of indeterminate (abyākata); and he prevents the false view that occurs as "there is defiled wisdom." By the vipassanāñāṇa-term, he [excludes] the remaining wholesome wisdom.

423. Sañjānanavijānanākāravisiṭṭha means exceedingly (sātisayaṃ) with aspects (ākārehi) of perception and discernment. Because knowing in various ways is the state of knowing (jānanabhāvo), the aspect of apprehending an object (visayaggahaṇākāro). That, indeed, is the same for them, not the aspect of perception, etc. Pītakantīti, here, the word iti has the meaning of "beginning with," therefore it includes forms to be grasped by perception, such as "blue, yellow, long, short," and so on. Sañjānanamattamevāti, here, sañjānanaṃ is the knowing by making a sign of perception (saññānimittaṃ), whether present or absent, in an object, such as "blue, yellow," etc. Thus, this has the characteristic of making perception the condition and sign. By the word matta, it excludes the aspects of discerning and understanding by way of exception (visesanivattiatthena); by the word eva, it determines that these distinctions never exist for it. Therefore, he said, "aniccaṃ dukkhaṃ" etc. There, perception, being unable to perform even the function of consciousness, how could it perform the function of wisdom? Therefore, it is only said "lakkhaṇapaṭivedhaṃ pāpetuṃ na sakkoti", not "maggapātubhāvaṃ." Consciousness, occurring in an object, does not occur merely through the act of perceiving blue, yellow, etc., like perception does there; but rather, it occurs only while knowing another distinction there, thus he said "viññāṇa" etc. But how does consciousness cause the penetration of characteristics? By the path shown by wisdom. Indeed, for the insight (vipassanāya) whose object is characteristics, repeatedly penetrating the characteristics many times, due to proficiency, insight is possible even with a mind disassociated from knowledge, just as, in the recitation of a proficient text, even passages that are in accordance with reasoning are not discerned. And lakkhaṇapaṭivedha is said with reference only to making characteristics the object, not penetrating them. Ussakkitvāti having strived with the order of knowledge of arising and passing away (udayabbayañāṇapaṭipāṭiyā āyūhitvā). Maggapātubhāvaṃ pāpetuṃ na sakkoti because of the nature of non-enlightenment (asambodhasabhāvattā). Vuttanayavasenāti by way of the manner stated in consciousness, it knows the object and also causes the penetration of characteristics. But by its own unique power (anaññasādhāraṇena ānubhāvena), ussakkitvā maggapātubhāvañca pāpeti (striving, it also brings about the manifestation of the path).

‘‘yathā hī’’tiādi is stated. There, ajātabuddhīti means one whose intelligence of conventions (byavahārabuddhi) has not yet arisen. Upabhogaparibhoganti fit for consumption and use (upabhogaparibhogārahaṃ), fit to obtain objects of consumption and use; this is the meaning. Chekoti is of great value (mahāsāro). Kūṭoti is a counterfeit coin (kahāpaṇapatirūpako) made of copper, bronze, etc. Addhasāroti is half the value (upaḍḍhagghanako). The word iti has the meaning of "beginning with," therefore it includes pādasāra, samasāra, paropādasāra, etc. Te pakāreti in those kinds, both kinds of illusion-flowers etc. and kinds of value etc..

Saññā hītiādi is the comparison (upamāsaṃsandanaṃ). Perception, without making a distinction (vibhāgaṃ akatvā) but grasping the object merely as a whole (piṇḍavaseneva), is said to be like a child's seeing a coin. Thus, it is called "yathāupaṭṭhitavisayapadaṭṭhānā." Viññāṇaṃ, being capable of grasping a certain distinction in the object, is said to be like a villager's seeing a coin. Paññā, from the complete understanding of distinctions in the object, is to be seen as like a treasurer's seeing a coin. ‘‘Nānappakārato jānana’’nti by this, he shows that, because knowable things are individually of various kinds, the understanding of them as they actually are is wisdom. Thus, it was said, "all things in every way come into the range of knowledge of the Buddha, the Blessed One" (mahāni. 156; cūḷani. mogharājamāṇavapucchāniddesa 85).

Yatthāti in which thought-moment. Na tattha ekaṃsena hotīti in that thought-moment, wisdom does not exist exclusively. Wisdom does not arise in dual-hetuka (two-rooted) or ahetuka (rootless) thought-moments. Avinibbhuttāti inseparable. Tehīti from perception and consciousness. Just as happiness is not necessarily inseparable from joy, so perception and consciousness are not necessarily inseparable from wisdom. But just as joy is necessarily inseparable from happiness, so wisdom is necessarily inseparable from perception and consciousness. Therefore, since separation from these three things that are thus inseparable is difficult, the seeing of a coin by three people is shown as an example. To show their distinctness, which is difficult to discern, even with another statement, ‘‘tenāhā’’tiādi is stated. There, even in material phenomena (rūpadhammesu), it is difficult to determine and show specifically, "this is water from such-and-such river, this is such-and-such oil," after putting and mixing water from various rivers or various oils in one vessel; what then to say of immaterial phenomena? Showing this, he said ‘‘yaṃ arūpīnaṃ cittacetasikāna’’ntiādi.

424. The own-nature of things (dhammānaṃ), and the common-nature, is dhammasabhāvo. There, by the first, the specific characteristic, such as hard-touch, is taken; by the second, the general characteristic such as impermanence, suffering, and non-self. And wisdom has the characteristic of penetrating both of these as they actually are, thus he said ‘‘dhammasabhāvapaṭivedhalakkhaṇā paññā’’. Just as a lamp or light is for external darkness that covers pots, cloths, etc., so also is the viddhaṃsanarasā (having the property of dispelling) of mohandhakārassa, the darkness of delusion, which covers the thus-said nature of things. For the light of wisdom, arising, arises only while dispelling the darkness of the heart, therefore, it stands by way of non-confusion in the natures of things, thus asammohapaccupaṭṭhānā. Or, being the cause, it itself brings about non-confusion as the result, thus also asammohapaccupaṭṭhānā. Because insight wisdom (vipassanāpaññāya) is intended here, ‘‘samādhi tassā padaṭṭhāna’’nti is said. Thus, the statement "samāhito yathābhūtaṃ pajānātī" comes as a condition (saṃ. ni. 3.5, 99; saṃ. ni. 5.1071; netti. 40; mi. pa. 2.1.14).

Paññāpabhedakathāvaṇṇanā (Explanation of the Categories of Wisdom)

425. Dhammasabhāvapaṭivedho (penetration of the nature of things) is the unique nature (āveṇiko sabhāvo) of wisdom, no division of it can be obtained by that, thus he said ‘‘dhammasabhāvapaṭivedhalakkhaṇena tāva ekavidhā’’. Loko is said to be the world (vaṭṭaṃ) because of breaking and decaying (lujjanapalujjanaṭṭhena), being connected to that cycle (tappariyāpannatāya), engaged in it, or known there, thus lokiyā. There, being unconnected, transcending or rising above the world is lokuttarā. Because the supramundane (lokuttarāpi) is to be cultivated associated with the path (maggasampayuttā bhāvetabbā). Even the perspective of insight (vipassanāpariyāyopi) can be obtained for it, therefore, the taking of lokuttara is not contradictory. With defilements (āsavehī) together with those that occur making self the object is sāsavā, there is no defilement for this even by way of making object is anāsavā. The inclusion of the pairs such as āsavavippayuttasāsavaduka should be seen by ādi. Nāmarūpavavatthānavasenāti by way of determining name (nāmavavatthānavasena), and by way of determining form (rūpavavatthānavasena). Firstly, the seeing from the seeing of Nibbāna, and because associated things exist here due to the state of dependence, or it itself exists or arises, not like Nibbāna, which is without manifestation, and it is the ground, thus dassanabhūmi, the first path. But the remaining three paths arise by way of cultivation in the same thing seen by the first path, and do not see anything previously unseen, therefore cultivation and ground in the sense thus-said is bhāvanābhūmi. There, wisdom is said to be twofold by way of dassanabhūmi and bhāvanābhūmi. Arising from thinking independent of hearing etc. is cintāmayā. Likewise, sutamayā, bhāvanāmayāca. The word "maya" should be connected individually. Skill in increase (āye vaḍḍhiyaṃ kosallaṃ) is āyakosallaṃ, skill in decrease (apāye avaḍḍhiyaṃ kosallaṃ) is apāyakosallaṃ, skill in the cause of producing that particular thing (upāye tassa tassa atthassa nibbattikāraṇe kosallaṃ) is upāyakosallaṃ, the word kosalla should be connected separately. Inclination to the internal (ajjhattaṃ abhiniveso) is adhering to it (paṭipajjanaṃ) is ajjhattābhinivesā. Likewise, bahiddhābhinivesā, ubhayābhinivesā should be understood.

426. Lokiyamaggasampayuttāti associated with the path in mundane wholesome thought-moments, especially associated with the path included in the four purifications beginning with diṭṭhivisuddhi (purification of view). The conventions that occur in aggregates also occur in some of their parts, thus he said ‘‘maggasampayuttā’’, or, having made the individual sammādiṭṭhi etc. the path-convention, it is said thus.

‘‘atthato panesā lokiyalokuttarāvā’’. In pairs such as āsavavippayuttasāsavadukādi (defilement-free and defilement-associated), the distinction is only the taking of freedom etc., wisdom is only mundane and supramundane in meaning, thus he said ‘‘eseva nayo’’. The collection of pairs beginning with oghanīyaoghavippayuttaoghanīyādi (liable to the flood and free from the flood) should be seen by ādi. The four path-cittas of the first jhāna, likewise the path-cittas of the second jhāna etc., thus in sixteen path-cittas. Because insight wisdom (vipassanāpaññāya) is intended here, great wisdom (mahaggatapaññā) is not taken.

427. Attano cintāvasenāti by the power of one's own thought of means (upāyacintāvaseneva) alone in accomplishing that particular faultless thing, without the instruction of another. Sutavasenāti by the power of the instruction of another as it has been heard. Yathā tathā vāti for one engaging in cultivation himself, whether having heard instruction from another or not. ‘‘Appanāppattā’’ti this is said to show the cultivation-made (bhāvanāmayaṃ) that has attained absorption, not however "only that which has attained absorption is cultivation-made".

Yogavihitesūti in those that are arranged by wisdom (paññāvihitesu), accomplished by means (upāyasampāditesu) that are transformed by wisdom. Kammāyatanesūti here, action itself is the field of action, and action and field are means of livelihood, or kammāyatanaṃ. This is the method in sippāyatanesupi. There, action is twofold: inferior, such as carpentry, and superior, such as agriculture and trade. Skill is also twofold: inferior, such as basket-making, and superior, such as calculation of accounts. Knowledge is vijjāṭṭhānaṃ. That should be known as only legitimate, not like charms that are similar to nāgamaṇḍala (snake circles), paritta (protective spells), phudhamana (touching), and mantra (incantations). But some wise people, like Bodhisattas, desiring the comfortable living of people, neither see these being done by others, nor learn those that have been done, nor listen to those who speak. But rather, they do them by their own nature of thought, and those done by wise people by their own nature of thought are like those done even when learned and done by others.

Kammassakatanti the knowledge that "this action is one's own, this is not one's own". Saccānulomikanti insight knowledge (vipassanāñāṇaṃ). Because that is conforming (anulomanato) to the penetration of truth, it is called "saccānulomika". Now, to show the manner of its occurrence, ‘‘rūpaṃ aniccanti vā’’tiādi is stated. There, the characteristics of suffering and non-self are also included by the word vā due to the meaning of non-restriction (aniyamatthena), not due to the state of contiguity (nānantariyakabhāvato). For that which is impermanent is suffering. That which is suffering is non-self. Yaṃ evarūpinti that which is of such a nature as was specified below. Anulomikaṃ khantintiādīni are synonyms for wisdom. Because that conforms by seeing the non-opposition to the thus-said kammāyatana etc. below, and likewise conforms by non-opposition to the path-truth, the ultimate truth, and Nibbāna, by the practice of welfare of beings, it is anulomikā. All these causes are able to tolerate seeing (khamati daṭṭhuṃ sakkotīti) is khanti. Sees is diṭṭhi. Approves is ruci. Understands is muti. Observes is pekkhā. And those kammāyatana etc. that are pondered by this are patient with pondering, thus dhammanijjhānakhanti. Parato asutvā paṭilabhatīti one attains by thinking for oneself without hearing from another. Ayaṃ vuccatīti this is called cintāmayā paññā (wisdom made of thinking). But this arises only for Bodhisattas who are known (abhiññātānaṃ). Even there, the knowledge of conformity to the truth arises only for the two Bodhisattas who are in their last existence (antimabhavikānaṃ), the remaining wisdom arises for all great-wisdom ones whose perfections are fulfilled. Parato sutvā paṭilabhatīti having seen or done kammāyatana etc. by another or having heard the words of another speaking, or having learned in the presence of a teacher, all that is attained having heard from another is said to be attained having heard from another. Samāpannassāti for one who is endowed with attainment, and this is only an illustration. Vipassanāmagga-paññā (insight-path wisdom) is intended here as "bhāvanāmayā paññā (wisdom made of cultivation)".

That is: The wisdom spoken of as "having a limited object or having a great object" (vibha. 753). Mundane insight: The wisdom of mundane insight. That is supramundane insight: That wisdom which arises in relation to Nibbāna, having an immeasurable object, that is called supramundane insight, referring to the wisdom of the path. Although it does not grasp the impermanence etc., of conditioned things, it is called insight because it fulfills the function of insight, or because it sees especially the true characteristics of Nibbāna. Though the Gotrabhuñāṇa has an immeasurable object, because it is in the position of adverting for the path, it does not receive the designation of insight.

Āya: increase, growth. Therein skill: In that increase characterized by the acquisition of benefit and the avoidance of harm, skill is proficiency, expertise.

"These things" etc., was said. Therein, this is said: That wisdom in the non-arising and abandoning of these unwholesome states, and in the arising and establishing of wholesome states, this is called skill in increase.

Apāya: decrease, non-growth. Therein skill: In that decrease characterized by the loss of benefit and the arising of harm, skill is proficiency, skill in decrease. To show that also just as in the Pali, "these things" etc., was said. Therein, this is said: That wisdom in the non-arising and ceasing of these wholesome states, or in the arising and establishing of unwholesome states, this is called skill in decrease. Granted that skill in increase is wisdom, how does skill in decrease come to be called wisdom? He thinks thus: "The ability to produce decrease might be called skill in decrease," but that is merely his opinion. Why? For only a wise person knows, "If I direct my mind in this way, unarisen wholesome states do not arise, and arisen ones cease. Unarisen unwholesome states arise, and arisen ones increase," knowing this, he does not cause unarisen unwholesome states to arise, and he abandons arisen ones. He causes unarisen wholesome states to arise, and brings arisen ones to the perfection of development. Thus, even skill in decrease is indeed wisdom.

Everywhere: In all. Of those respective things: Of the beings' respective beneficial and pleasant things. Occurring at that moment: Arising at that very moment for the purpose of treating that, when an urgent matter or fear has arisen. Originating from a cause: Ṭhānuppattikaṃ, that which arises just from a cause. Means therein: Being means in that which should be done in each case.

Having taken: Having taken in the way of determining with "this is form, this much is form," etc. Having taken both: Having successively determined both "internal and external." Or else, having determined all five aggregates without distinction in a single strike with "whatever is of the nature to arise, all that is of the nature to cease." This, however, is the application of insight of a bhikkhu with sharp insight and great merit.

428.Having begun with the truth of suffering: Having made the truth of suffering the object, and by way of destroying the delusion that conceals it, knowledge that arises is knowledge of suffering. Having begun with the arising of suffering: The same method applies here also. Likewise in the remaining two terms. For reviewing knowledge is called knowledge arising in relation to the four truths, but the third is path knowledge, and it is indeed evident that the other truths are insight knowledges.

"This was said" etc., was said. Therein, knowledge of meaning is discrimination of meaning: That knowledge pertaining to the distinctions of meaning, which is capable of distinguishing characteristics, analyzing, and determining, this is called discrimination of meaning. The same method applies in the remaining terms also. For the knowledge pertaining to the distinctions of the Dhamma, which is capable of distinguishing characteristics, analyzing, and determining, is discrimination of the Dhamma. The knowledge pertaining to the distinctions of language, which is capable of distinguishing characteristics, analyzing, and determining in linguistic expression, is discrimination of language. The knowledge pertaining to the distinctions of ready wit, which is capable of distinguishing characteristics, analyzing, and determining in ready wit, is discrimination of ready wit. The distinctions of language and ready wit should be understood by differentiating with the distinctions of conditionality etc., of the meanings etc., that are their objects.

"Whatever is born of conditions": By this, the suffering etc., that come in the sections on the causes of truth, Dhamma, and condition are taken. In the sections on the causes of truth and condition, Nibbāna; in the section on learning, what is spoken; in the Abhidhamma analysis, result and action: thus, five meanings should be understood only in terms of what is said in the Pali. Establishes: Arranges, this is a common definition for originating cause etc. But to elucidate that meaning, "causes to proceed or gives to attain" was said. Among these, the former meaning should be seen in things other than the paths. For what is spoken causes meaning to proceed by way of understanding, but the path causes one to attain Nibbāna, thus the latter meaning is in that. For Nibbāna is the meaning to be attained, what is spoken is the meaning to be made known, the other is the meaning to be originated, thus it is threefold.

"Whatever cause originates a result": By this, the arising etc., that come in the sections on the causes of truth, Dhamma, and condition are taken; in the sections on the causes of truth and condition, the path; in the section on learning, what is spoken; in the Abhidhamma analysis, wholesome and unwholesome: thus, five things should be understood only in terms of what is said in the Pali. Therein, the path causes attainment, what is spoken causes knowing, the other originates, thus the cause should be understood as threefold. And here, because actions do not have results, the state of being a Dhamma is not mentioned. If so, should the state of being a meaning not be mentioned since there are no results? No, because of being conditionally arisen. If so, does the state of being a meaning befall wholesome and unwholesome things also? This is not a fault, because it is not rejected. But because the result is the principal cause, the state of being a Dhamma is only mentioned for them in a manifest way. Does the state of being a Dhamma befall actions because of being a condition? This is not a fault, because it is not rejected. But because of the absence of the state of being a cause in the relationship of action and result, the state of being a Dhamma is not mentioned. Moreover, it should be seen that for one who, without making a distinction of "this is a condition for this, this is conditionally arisen," merely reviews wholesome and unwholesome things, result, and action as Dhammas, there are discriminations of Dhamma and meaning, thus their being meaning and Dhamma is not mentioned.

This very meaning: The meaning which was spoken by way of the fivefold division of meanings and Dhammas, this very meaning will be shown by dividing it in the Abhidhamma, is the connection.

"Essential language": Meaning, non-deviating language. Therefore, he said, "unfailing expression": The meaning is, the verbal expression that is invariably connected in making known that particular meaning. In the expression of that: In the expression of that unfailing expression called essential language. That essential language, however, is Magadhi. In terms of meaning, it is name-concept, say the teachers. Others, however, say if essential language is of the nature of a concept, in that case the concept would be something to be expressed, and it befalls that it is not a word. And there is nothing other than a word to be expressed, to be uttered. Or else, what is to be made known, to be expressed, by the utterances of contact etc., and if that is so, it befalls that meanings and Dhammas also have the state of being language because they are to be made known. And "contact" is essential language; "I contact, I contact" is not essential language—this meaning was shown. And there is no such thing as a non-word. Therefore, it should be seen that the meaning is "in the expression, utterance of that essential language which is of the nature of a word."

Discrimination of language: And because it was said in the commentary, "How does this discrimination of language, whose object is sound, come to be, and not whose object is concept?" (vibha. aṭṭha. 718), they say that discrimination of language occurs at the mind-door subsequent to the path of sense-consciousness whose object is linguistic sound. And it was said, "Discrimination of language has a present object" (vibha. 749), referring to knowing afterward having taken a verbal sound. But thus, it befalls that a different present object is spoken of in a different present object. Just as knowledge of divine hearing, which is the cause for the determination of distinctions of human etc., sounds, is a revealer of those respective sounds, so discrimination of language is the knowledge that is the cause for the determination of essential and non-essential language, whose object is the present essential language sound, and is a revealer of that, if it is said like this, there is no contradiction of the Pali. And it is not impossible to say "for one reviewing having made that essential language sound the object" and "for one causing present object reviewing to proceed." For that knowledge, while revealing essential language, arises only while penetrating and distinguishing language due to being the cause for the determination of those respective distinctions subsequent to reviewing those respective sounds, thus it is even of the nature of distinctions.

Knowledge everywhere: Knowledge in every object, the intention is all knowledge. Therefore, he said, "Knowledge is the object of knowledge". Or else, because it occurs everywhere, in all meanings etc., or in the three, or even in the four, because discrimination of ready wit, which is of the nature of wholesome action, occurs in only the three due to the state of meaning and Dhamma, "knowledge everywhere" was said. Therefore, he said, "or as was said" etc. Therein, by way of own range, function, etc.: Knowing "this knowledge is named this, occurred having made this object, by this function" by way of own range, function etc. The etc., includes characteristic, manifestation, proximate cause, ground etc. Therefore, he said, "These knowledges are illuminators of this meaning" etc.

429.Going to distinctions: Approaching the ability to understand those respective distinctions as they really are in diverse objects divided into many kinds.

Ānanda Thera was taken as an example.

These: discriminations. In the state of a learner, going to distinctions is of a small scope, in the state of a non-learner it is of a large scope, thus he said, "attainment is the attainment of Arahantship", thus it was said referring to unsurpassed attainment. For even for one attained as a learner, there is unsurpassed attainment of the clarity of these with the attainment of Arahantship. But just as previous effort is a condition, so the attainment of Arahantship is not a condition for the clarity of the discriminations even for an Arahant, thus the causality should be connected appropriately for the clarity of the discriminations of learners and non-learners for all five. Because of completely including meaning, Dhamma etc., the learning etc., that are the scope of the Buddha's word were shown. Study of the Pali is learning, hearing of that meaning is hearing, the desire to know all around, entirely is inquiry, thus he said, "discussions clarifying knotty terms and meaning-terms in the Pali commentaries etc.", the meaning is, extensive conclusive discussions of places difficult to know in terms of the meaning of the term and the intention. For that term whose meaning is difficult to know is a knotty term, that whose intention is difficult to know is a meaning-term. The etc., includes the path of discussion connected with the aggregates etc. One who has gone and returned together with the application of development, the state of that, by the state of having gone and returned. The meaning is, one engaged in the meditation subject from the dwelling place as far as the village range, and from there as far as the dwelling place. As far as near the conformity lineage: He spoke of knowledge of equanimity towards formations. For that occurs near those.

In treatises: In blameless treatises that bring benefit and happiness to beings. Likewise in craft-foundations also. In the past, the languages of the regions of one hundred kings were one hundred expressions. They say that the Yamaka vagga in the Dhammapada (dha. pa. 1 ff.) is the Simile vagga, others say that the Yamaka vagga in the Mūlapaṇṇāsa (ma. ni. 1.325 ff.; 439 ff.) is the Simile vagga. Abounding in learning and ready wit: Of the learned and those endowed with ready wit.

All: The five spoken of earlier, or even the eight spoken of later. Existing at the end of the fruit of learning and liberation is ending in the fruit of learning and liberation. It was said "like the ten powers" because the power of knowledge of what is possible and impossible etc., are more manifest in terms of their function among all the qualities of the Buddha, or else all the special qualities of the Blessed One, such as omniscient knowledge etc., are ending in the fruit of non-learning and liberation alone.

Description of the Basis, Root, Body, and Determination of Wisdom

430. Imāya paññāyā means with the wisdom of insight (vipassanāpaññā). Bhūmi because it is the ground for its arising, in the sense of its occurrence through the discernment of characteristics, etc. The word ādi (etc.) should be understood to include things like nutriment (āhāra). But why are so many diverse things taken as grounds? Surely, the purpose could be achieved with just one of the aggregates (khandha), etc.? No, the grasping of the three, beginning with the aggregates, must be done for the sake of benefiting the three kinds of beings; otherwise, a universal benefit would not be accomplished. For beings are of three kinds: those deluded by form (rūpasammūḷhā), those deluded by the formless (arūpasammūḷhā), and those deluded by both (ubhayasammūḷhā). Among these, for those deluded by the formless, the aggregates are grasped because the formless phenomena are divided into four. For those deluded by form, the sense bases (āyatana) are grasped because the form phenomena are divided into eleven and a half. But for those deluded by both, the elements (dhātu) are grasped because they are divided into both. Similarly, beings are of three kinds according to the difference in faculties: those with sharp faculties (tikkhindriyā), those with middling faculties (majjhimindriyā), and those with dull faculties (mudindriyā); and those with concise inclinations (saṃkhittarucī), those with middling inclinations (majjhimarucī), and those with extensive inclinations (vitthārarucī). It should be construed that for the sake of these, the grasping of the aggregates, etc., has been done in accordance with their respective order. But the grasping of the faculties (indriya) is because these phenomena, like lords (issarā), exert lordship (issariyaṃ), dominance (ādhipaccaṃ) over their co-arisen phenomena. However, this is inherent in their nature as phenomena (dhammasabhāva), and there is no control (vasībhāvo) by anyone here, to easily grasp the characteristic of non-self (anattalakkhaṇa) with "empty and without mastery (suññā ete avasavattino)". This fourfold (saccādidvayaṃ) is seen to be beneficial as a cause for arising, ceasing, or both; it is not otherwise. Ādi-saddena gahitadhammesupi ayaṃ nayo netabbo. Mūlaṃ because it is the foundation. For this wisdom has its origin when there is purity of morality (sīlavisuddhi) and purity of mind (cittavisuddhi), but not when these are absent. Sarīraṃ because it is to be strengthened (paribrūhetabbato). These five purifications (visuddhi), beginning with purity of view (diṭṭhivisuddhi), which stand like hands, feet, and head, as this wisdom arises in a continuous stream, should be understood as the "body" (sarīraṃ) by way of the characteristic of a whole through its parts (avayavena samudāyūpalakkhaṇanayena).

431. Pañca khandhā (five aggregates): here, pañca (five) is a delimitation of number (gaṇanaparicchedo), thus showing that it is neither less than that nor more. Khandhā (aggregates) indicates delimited phenomena (paricchinnadhammanidassanaṃ). Since here the word khandha has the meaning of a mass (rāsaṭṭho), like in "a great mass of water (mahāudakakkhandho)", therefore, having gathered all form (rūpa) distinguished by past, etc., into one place in the mind as a mass, the appositional compound (samānādhikaraṇasamāso) "form itself is the aggregate, the form aggregate (rūpameva khandho rūpakkhandho)" should be seen. But if the word khandha has the meaning of a portion (koṭṭhāsaṭṭhe), as in "I will give the debt with three portions (tīhi khandhehi iṇaṃ dassāmā)", would it not follow that Nibbāna is also part of an aggregate (khandhantarabhāvo āpajjatīti)? It would not, because there is no distinction of past, etc. For there is no distinction of past, etc., for Nibbāna, which is one, permanent, and existent. In the first sense, the meaning is a mass of form (rūparāsīti attho); in the second, a portion of form (rūpakoṭṭhāsoti). The same method (nayo) applies to vedanākkhandho (feeling aggregate), etc. But why are these aggregates said to be only five, and in this order? It should be understood as due to the discernment of the various functions of container, food, seasoning, meal preparer, and consumer (bhājanabhojanabyañjanabhattakārakabhuñjakavikappadbatasanato), and due to the teaching according to what is gross and what is defiled (yathoḷārikayathāsaṃkilesūpadesato caāti veditabbaṃ). Having considered being the root cause of disputes (vivādamūlahetubhāvaṃ), being the cause of saṃsāra (saṃsārahetutaṃ), and being the cause of kamma (kammahetutañca), feeling (vedanā) and perception (saññā) are taken out from the aggregate of formations (saṅkhārakkhandhato) and taught separately as aggregates (visuṃ khandhabhāvena desitā).

Explanation of the Aggregate of Form (Rūpakkhandhakathāvaṇṇanā)

432. Tattha (there): among those five aggregates. Yaṃ kiñcī (whatever): without anything left over (anavasesapariyādānaṃ). Ruppanalakkhaṇa (liable to be afflicted): a restriction to avoid overextension (atippasaṅganiyamanaṃ). For with the particle yaṃ (whatever) and the word kiṃ (anything) having been grasped, an overextension would occur due to the indefiniteness. The word ruppana (affliction) restricts it, thus the all-inclusive grasp of form is done. Sītādīhī (by cold, etc.): by cold, heat, hunger, thirst, etc. This is an instrumental case in the sense of a cause (hetuatthe cetaṃ karaṇavacanaṃ). Ruppanaṃ lakkhaṇaṃ etassātiruppanalakkhaṇaṃ. Dhammo evadhammajātaṃ. And here, ruppana (affliction) is the dissimilar arising (visadisuppatti) in the concurrence of opposing conditions (virodhipaccayasannipāte) such as cold, etc. But is the dissimilar arising in the concurrence of opposing conditions not obtained even for formless phenomena (arūpadhammānampi virodhipaccayasamāgame visadisuppatti labbhatīti)? It is true, it is obtained, but not so distinctly (na pana vibhūtataraṃ). Here, distinct affliction is intended (vibhutataraṃ hettha ruppanaṃ adhippetaṃ) due to the grasping of cold, etc. If so, how is there a perception of form (rūpasamaññā) in the Brahma world (brahmaloke)? Even there, the perception of form certainly exists because it does not transcend its own nature (taṃsabhāvānativattanato hotiyeva rūpasamaññā), or due to a supporting condition (anuggāhakapaccayavasena vā). Others say that ruppana is the state of being a cause for the dissimilar arising in one's own continuum, which is like breaking when different opposing conditions are met (virodhipaccayasannipāte yo attano santāne bhinne bhijjamānasseva visadisuppattihetubhāvo, taṃ ruppananti aññe). In this view, rūpaṃ is what affects, what brings about change (rūpayati vikāraṃ āpādetīti rūpaṃ), but in the former view, it is afflicted (ruppatīti). Some say that the word ruppana is established (niruḷhoti) in the occurrence of change through impact (saṅghaṭṭanena vikārāpattiyaṃ ruppanasaddo). In this view, there is no possibility of perception of form in formless phenomena (arūpadhammesu rūpasamaññāya pasaṅgo eva natthi) because there is no impact (saṅghaṭṭanābhāvato). Others say that resistance (paṭighāto) is ruppana. Sabbaṃ taṃ ekato katvā (having put all that together): having kept the mass (rāsaṭṭhaṃ) in the heart, he speaks (vadati).

Bhūtopādāyabhedato (according to the distinction between primary and derived): here, because its activity is dependent on them, derived form (upādāyarūpa) exists in these, therefore it is bhūtaṃ (primary). Primary forms are only derived from, but are not themselves derived by these, or by others, therefore it is upādāyaṃ (derived).

‘‘lakkhaṇarasapaccupaṭṭhānāni catudhātuvavatthāne vuttānī’’(characteristics, function, and manifestation have been stated in the analysis of the four elements). Since the proximate cause (padaṭṭhānassa) has not been stated there, he says, ‘‘padaṭṭhānato panā’’(but as for the proximate cause), etc. And the non-statement should be seen as having been analyzed elsewhere by means of the word paccayatoti as the cause of that particular thing. Sabbāpī (all): all four elements. The activity of the earth element only occurs when it is held together by water, sustained by heat, and supported by air, not otherwise. Therefore, it is based on the remaining three elements (sesabhūtattayapadaṭṭhānā). Similarly, he says, ‘‘avasesadhātuttayapadaṭṭhānā’’ (based on the remaining three elements).

Catuvīsatividhanti (twenty-four kinds): a delimitation of number (gaṇanaparicchedo) to reject things like strength of form, etc. What should be said about that will become clear later. Cakkhatīticakkhu (eye): it is as if it enjoys the form that is the basis of consciousness (viññāṇādhiṭṭhitaṃ rūpaṃ assādentaṃ viya hotīti attho). For this word cakkhatī is used in the sense of enjoying (assādanattho), like in "he enjoys honey (madhuṃ cakkhati), he enjoys relish (byañjanaṃ cakkhatī)", etc. This was stated, "The eye, Māgaṇḍiya, delights in forms, rejoices in forms, is elated by forms (cakkhuṃ kho, māgaṇḍiya, rūpārāmaṃ rūparataṃ rūpasamudita)". And in the commentary it is said, "the taste of experience in forms (rūpesu āviñchanarasa)". Even though the ear, etc., have sound, etc., as their object, the word cakkhu is established (niruḷhattā) only in seeing (dassane eva cakkhu-saddo pavattati), like the words paṅkaja, etc., in lotus, etc. Alternatively, cakkhatī (eye) means it is as if it clearly declares, as if it speaks manifestly (abhibyattaṃ vadantaṃ viya hotīti attho), stating what is even and uneven (samavisamaṃ ācikkhantaṃ) which is the basis of consciousness. In the commentary, however, it is said, "and it makes distinct (vibhāveti cā)". Since the meaning of roots is manifold (anekatthattā dhātūnaṃ), the meaning of making distinct also occurs for the word cakkhati, thus it was said. Suṇāti etena, viññāṇādhiṭṭhitaṃ sayaṃ vā suṇātītisotaṃ (ear): it hears with this, or it hears itself based on consciousness. Ghāyati etena, sayaṃ vā ghāyatītighānaṃ (nose): it smells with this, or it smells itself. Because the taking in (ajjhoharaṇassa) is rooted in the taking of taste, the taste of nutriment (āhāraraso) is the cause of life (jīvitanimittaṃ), and because it inclines towards that (tasmiṃ ninnatāya), it summons it (taṃ avhāyatīti)jivhā (tongue) according to the etymological meaning. Kucchitānaṃ sāsavadhammānaṃ āyo uppattiṭṭhānantikāyo (body): the origin and source of base, tainted things, because the sense of touch is the predominant tainted condition (sāsavapaccayattā) in the sense bases of nose, tongue, and body, which are the cause of kamma born of desire that does not reach the unexcelled (anuttariyahetubhāvaṃ anāgacchantesu kāmarāganidānakammajanitesu), and which are specific conditions for sensual desire (kāmarāgassa ca visesapaccayesu ghānajivhākāyesu). For beings, enjoying the pleasure of touch, even engage in sexual intercourse (methunampi sevanti). Or, the four aggregates whose basis is the body sense (kāyindriyavatthukā vā cattāro khandhā) are specifically tainted because they are the cause of strong sensual intoxicants (balavakāmāsavādihetubhāvato). Therefore, kāyo (body) is said to be the origin of base, tainted things (kucchitānaṃ sāsavadhammānaṃ āyoti). Vaṇṇavikāraṃ āpajjamānaṃ hadayaṅgatabhāvaṃ rūpayatītirūpaṃ (form): it affects the state of the heart, taking on a change of color, meaning it makes manifest like form, it shows as if embodied. Or, because the meaning of roots is manifold, the word rūpa should be seen as having the meaning of manifesting (pakāsanattho eva rūpasaddo daṭṭhabbo). Sappatītisaddo (sound): it sounds, it is uttered, or it pleases with its own conditions, it is brought into the state of being cognizable by the ear (sotaviññeyyabhāvaṃ upanīyatīti). Gandhayatītigandho (odor): it smells, it indicates its own object, it makes clear what is unapparent, "this is fragrant, foul", or it is as if it is gossiping about something hidden, like flowers and fruits, "this is here". Rasanti taṃ sattātiraso (taste): beings taste that, meaning they savor it.

itthindriyaṃ (femininity), and purisindriyaṃ (masculinity). Jīvanti tena sahajātadhammāti jīvitaṃ, tadeva indriyaṃjīvitindriyaṃ (life faculty): they live with that, the co-arisen phenomena, that itself is the faculty of life. Hadayañca taṃ vatthu ca, hadayassa vā manoviññāṇassa vatthuhadayavatthu (heart base): the heart and that base, or the base of the mind consciousness of the heart. Copanakāyabhāvato kāyo ca so adhippāyaviññāpanato viññatti cātikāyaviññatti (bodily intimation): because it is a causing body, and because it is an intimation of intention, it is body and that intimation. Copanavācābhāvato, adhippāyaviññāpanato ca vacī ca sā viññatti cātivacīviññatti (verbal intimation): because it is a causing speech, and because it is an intimation of intention, it is speech and that intimation. Viggahābhāvato na kassati, kasituṃ chindituṃ na sakkā, na vā kāsati dibbatīti akāsaṃ, akāsameva ākāsaṃ, tadeva nissattanijjīvaṭṭhenaākāsadhātu (space element): because there is no body, it does not plough, it cannot plough or cut, or it does not shine, it does not gleam, therefore it is not solid (akāsaṃ), not solid is space, that itself is ākāsadhātu (space element) in the sense of being without substance and lifeless. Rūpassā (of form): of produced form. Lahubhāvolahutā (lightness): the state of being light. Because it is not itself produced, it is specified as "of form". This method applies to the rest as well. But this is the distinction – in action, fit for action (kammani sādhu kammaññaṃ), the state of that is kammaññatā (workableness). Paṭhamaṃ, upari ca cayo pavattiupacayo (growth): first, and above, accumulation is arising. Pubbāparavasena sambandhā tati pavattisantati (continuance): its arising is connected in a series, in terms of before and after. Aniccassa vināsino bhāvoaniccatā (impermanence): the state of being impermanent, of being subject to destruction. Kabalaṃ karīyatītikabaḷīkāro (physical nutriment): it is made into a morsel. Āharatītiāhāro (nutriment): it brings. Thus, derived form (upādāyarūpa) should be understood in terms of its meaning.

In terms of order (kamato), first, the primary forms (bhūtarūpāni) are specified because they are the root as the basis for all form phenomena (sabbesaṃ rūpadhammānaṃ nissayabhāvena mūlabhūtattā). Among the others, the five, beginning with the eye, are specified first because they are the root in terms of being internal and having the designation of self (ajjhattikabhāvena attabhāvasamaññāya mūlabhāvato cakkhādīni pañca ādito uddiṭṭhāni). To show that these are their objects, the four, beginning with form, are specified (tesaṃ visayīnaṃ ime visayāti dassetuṃ rūpādīni cattāri uddiṭṭhāni). But touch (phoṭṭhabbaṃ) is not grasped here because it is not derived form and because it is grasped by the grasping of the primary elements (anupādārūpattā, bhūtaggahaṇena gahitattā ca idha na gahitaṃ). To show that this self goes to the designation "woman" or "man" by these, after that, the pair of femininity and masculinity is specified (svāyaṃ attabhāvo imehi ‘‘itthī’’ti vā ‘‘puriso’’ti vā saṅkhaṃ gacchatīti dassanatthaṃ tadanantaraṃ itthipurisindriyadvayaṃ uddiṭṭhaṃ). To show that the expression "it lives by this" is obtained, after that, the life faculty (jīvitindriyaṃ) is specified. To show that the success of benefit to self, etc., occurs by relying on this, the heart base (hadayavatthu) is specified. To show that all bodily and verbal actions occur because of these, the pair of intimations (viññattidvayaṃ) is specified. To show that by this the delimitation and the unhindered nature of the form body, the space element (ākāsadhātu) is specified. To show that by these there is the easy arising, origin, etc., lightness, etc., are specified (imehissa sukhappavatti, uppattiādayo cāti dassanatthaṃ lahutādayo). And to show that this entire continuum of thirty-four forms (catusantatirūpasantāno) is supported by this, physical nutriment (kabaḷīkāro āhāro) is specified at the end.

433. Now, to define the derived forms (upādārūpāni) as they were specified, beginning with their characteristics, ‘‘tattha rūpābhighātārahabhūtappasādalakkhaṇa’’(there, the characteristic is the sensitivity of the primary elements to the impact of form), etc., is begun. Here, tatthā (there): among those derived forms. Rūpe, rūpassa vā abhighāto rūpābhighāto, taṃ arahatīti rūpābhighātāraho, rūpābhighāto hotu vā mā vā evaṃsabhāvo catunnaṃ bhūtānaṃ pasādorūpābhighātārahabhūtappasādo, (the sensitivity of the primary elements to the impact of form) meaning the eye has such a characteristic. Since the eye sense (cakkhupasādo) arises by way of impact on form only when it is accompanied by other conditions, not alone, therefore only being of that nature is the measure, not the impact of form. To show this, being liable to the impact of form is stated, just as wholesome and unwholesome are liable to result. And abhighāto is the facing towards each other of object and subject, like the impact is the standing in a suitable place. That impact occurs of form on eye, or of eye on form. Therefore, he said, "The eye, which is invisible and resistant, is struck by form, which is visible and resistant, or it strikes; or in the eye, which is invisible and resistant, form, which is visible and resistant, is struck, or strikes" and so on. The desire for sense pleasures and the desire for form, which are the root of kamma that brings about the attainment of complete or incomplete sense bases, are liable to the expression of wanting to see, etc., due to the absence of wishing for existence in that sense base. Therefore, the second method is stated everywhere. There, kamma rooted in the desire to see is the origin of these (samuṭṭhānaṃ etesanti)daṭṭhukāmatānidānakammasamuṭṭhānāni (having originated from kamma rooted in the desire to see). The sensitivity of such primary elements (bhūtānaṃ pasādo)daṭṭhukāmatā…pe… pasādo, is the characteristic of the eye. The craving that is the root cause of that existence (bhavassa) is also called the sense base fit to arise in that existence. Therefore, the liability of sensual craving, etc., to the expression of wanting to see, etc., is stated.

438. The state of being a woman, or that by which the mind and designation become "woman," is the state of womanhood; that which has this as its characteristic is characterized by womanhood. Hence, it is said to have the "essence of revealing 'woman,'" as if revealing the continuous existence associated with "woman." The roundness of the hips and the indistinctness of hands, feet, etc., are the feminine marks. The indistinctness of the flesh of the breasts, the absence of a beard, hair-binding, and the holding of clothes are feminine signs because they are conditions for the recognition of "woman." Playing with toy mortars, pestles, etc., even in childhood, and spinning thread with a clay spindle are feminine mannerisms, meaning feminine actions. The manner of indistinct standing, walking, etc., is feminine deportment. Another interpretation: The excretion of urine by women is a feminine mark. Desires accompanied by lust are feminine signs. Indistinct standing, walking, sitting, eating, and consuming are feminine mannerisms. The female form is feminine deportment. These feminine marks, etc., even though arising due to their respective actions and other conditions, mostly arise in the continuum accompanied by the feminine faculty, having various forms. Therefore, it is said that the feminine faculty has the "function of being the cause of feminine marks, signs, mannerisms, and deportment." In these feminine marks, etc., its state as an faculty is stated through its dominance, which is the nature of being a cause, because in a continuum accompanied by the faculty, the form-related conditions for the aspects of feminine marks, etc., do not arise otherwise, and because the grasping of the female form is a condition for these forms.

Having said "both of which…etc… are pervasive," he begins with "but not by body-sensitivity…" etc., to dispel the concern that if so, there might be a confusion due to body-sensitivity. Its meaning is: even though, due to being pervasive throughout the entire body, it does not incur the liability of being said to exist in the location where it is situated, it also does not incur the liability of being said to exist in the location where it is situated due to having a distinct base; this is the definitive explanation here. "Like form, taste, etc." This shows that even in similar bases, there is no confusion due to the difference in characteristics, let alone in entities with different bases.

439. The characteristic of maintaining co-nascent form means the characteristic of maintaining forms that are co-nascent with oneself. Since the life faculty is exclusively kamma-produced, the fact that even things that need to be maintained are kamma-produced is established by the term "co-nascent" itself, so the term "kamma-produced" is not used. It maintains kamma-produced form, even though it lasts only for a moment each, by being the cause of its continuation; therefore, it has the characteristic of maintaining co-nascent form. Indeed, kamma itself cannot be the cause of the duration of kamma-produced things, like food, etc., is for nutrition, etc. Why? Because of the absence of that moment. "Of those" means of co-nascent forms. "Continuing" means sustaining. "Establishing" means being the cause of duration. The elements that should be sustained and continued by way of maintaining oneself are its foundation; therefore, it has the foundation of elements to be sustained. In the characteristic of maintaining, etc.; the term "etc." includes only the essence of continuing, etc. "Only at the moment of existence" means only at the moment of existence of things to be maintained. If there is no object to be maintained, like a lotus, what water should it maintain? If there is no duration for kamma-produced things without a cause of duration, what is the cause of duration for the life faculty? He says, "oneself…" etc. If the duration of kamma-produced things is dependent on the life faculty, then why does it not sustain them at all times? He says, "not because of dissolution…" etc. "Of that particular" means of the particular maintaining, etc., "because of the accomplishment." And that accomplishment is because of being a condition for the distinction of being alive. Indeed, from the material form, the kamma-produced form dependent on the faculty, and the resulting distinction from the kamma-produced form arising from the seasons, etc., due to the life faculty is not only in the duration of a moment, but also the life faculty is the cause of the continuity of the series; otherwise, death from the exhaustion of life force would not be reasonable.

440. The support-characteristic of mind-element and mind-consciousness-element is the heart-base. How should this be understood? From the Āgama (scripture) and from reasoning. "The material form relying on which the mind-element and the mind-consciousness-element occur, that material form is related to the mind-element and the mind-consciousness-element and the mental phenomena associated with them by way of the support-condition" (Paṭṭhāna 1.1.8), and so forth is the Āgama. If so, why is it not stated in the section on material form? Non-statement there has another reason. But what is that reason? Difference in teaching method. Just as eye-consciousness, etc., are exclusively dependent on the eye, etc., mind-consciousness is not exclusively dependent on the heart-base. And the teaching of the base, etc., has occurred in reliance on the dependence, "there is material form that is the base for eye-consciousness; there is material form that is not the base for eye-consciousness," etc. (Dha. Sa. 584). Even though that which is exclusively dependent on the heart-base, by way of it, is spoken of in the dyads, etc., as "there is material form that is the base for mind-consciousness," etc., the object-dyads, etc., that are in accordance with it do not occur. Indeed, it cannot be said "there is material form that is the object for mind-consciousness; there is material form that is not the object for mind-consciousness," etc., so the base-object dyads would have different courses, and the teaching would not be of a single flavor. And the intention of the Teacher here is to teach a teaching of a single flavor. Therefore, the heart-base is not stated there, not because it is unobtainable, so it should be understood.

Kamma-produced, like the eye, and therefore has a specifically defined function; its nature of being a material form and its nature of being a support for consciousness, this is the meaning. It is cognized that this is situated there because of the heart's exhaustion when one intensely thinks about something by making it bone, making it in mind, and bringing it together with all the mind. "Of those elements only" means of the mind-element and mind-consciousness-element only. It stands by appearing as if carrying and lifting up above from the state of being a support; therefore, it has the function of lifting up. The rest is the same as stated below.

441. Those of whom advancing is the beginning are the advancing, etc. By the term "beginning," all actions such as retreating, contracting, extending, raising, and lowering are included. That which has the mind that initiates those advancing, etc., as its origin is originating from the mind that initiates advancing, etc., the air element. He says "advancing, etc.…etc… is body-intimation," showing that the particular aspect that is the cooperating cause for its function, which is the supporting, holding together, and moving of the co-nascent material body, is called body-intimation.

But whose aspect is the transformation? Of the mind-produced great elements in which the air element is predominant, by capacity. What is that capacity? Being mind-produced and being upādā-form. Or, the transformation of the aspect should be related as being a co-nascent condition…etc… of the air element. If so, the upādā-form nature of intimation is not appropriate. Indeed, there is no upādā-form that relies on a single element. Indeed, it is said "upādā-form of the four great elements," but this is not a fault, the transformation of the four is also of one of the four, like wealth common to the four. And the statement "of the air element" for the group in which the air element is predominant does not contradict. And this predominance is by capacity, not by quantity. Otherwise, the nature of having inseparable existence would not be appropriate. "Of the air element only," some say. According to their view, the upādā-form nature of intimation is difficult to establish. Indeed, the transformation of one does not belong to the four. But that, after grasping the vanishing color flashing in hand movements, etc., is grasped by the mind-door impulsion without being cognized. Is there any transformation apart from the vanishing color? And how is it cognized that its grasping occurs after that grasping? From the grasping of intention. Indeed, in tree movements, etc., devoid of the intimation-transformation, the grasping of intention, "I think this one does this," is not seen, but it is seen in hand movements, etc. Therefore, it is cognized that there is some transformation apart from the vanishing color that is the indicator of intention. And the indicator makes the object to be indicated known only after itself being grasped, not merely by existing, so even the grasping of the transformation after grasping of the color is cognized by inference. Thus, they say:

"Sounds, not having become objects,
Are not knowers of meaning;
Not merely by being are they meanings,
They are revealers when known."

In the commentary, it is shown. But when the mind-produced material form moves, the season-kamma-nutrition-produced material form also moves due to its connection, like a dry lump of cow dung thrown into a river's current, because the grasping of the intimation after grasping the vanishing color has been stated. Is it only the air element, which causes movement, together with the intimation transformation? This is not so; even the air elements arising from the first impulsion, etc., which are incapable of moving in that way, but merely cause support and holding together, should be taken as being together with the intimation transformation. Because of the existence of a transformation facing the direction in which he intends to initiate the advancing, etc. Indeed, the transformation co-occurring with intention is intimation. And having done so, the statement that mind-door adverting also generates intimation is well justified. It is said to have the "essence of revealing intention" because the intention of the one associated with it is cognized through the grasping of the transformation as stated.

The function of being the cause of body-movement has been stated. It is said to have the support of mind-produced air-element because of the predominance of the function of the air element. The connection is that body-intimation is said to be such because of being the cause of making intention known through body-movement. The meaning here is: viññatti (intimation) is that which makes known. What does it make known? Intention. By what? By the body. Of what kind? Moving. In the second method, kāyaviññatti (body-intimation) is that which is cognized by the body as stated. The rest is as stated.

Speech-variation. By that, it prevents wind, forest, river noise, etc. That which has the mind that initiates that as its origin is originating from the mind that initiates speech-variation, the earth element. He says "speech-variation…etc… is vocal-intimation," showing that the particular aspect that is the cooperating cause for its function, which is the striking of the place of origination of the letters, called upādinna, is called vocal-intimation.

Striking is the arising of material groups closer to each other due to conditions. Movement is the continuous series of the arising of even one in another location; this is their distinction. And just as movement is the function of the air element, so striking is that of the earth element. Therefore, he says "a condition for the striking of upādinna by the earth element." The rest is as stated. "Just as…" etc. is the explanation of how body- and vocal-intimations should be grasped by way of inference. "Just as having seen forms such as gosīsa sandalwood put up…" by the mind-door process occurring after that without being cognized, grasping the mode of recognition of being associated with water of gosīsa sandalwood, etc., the grasping of water occurs; similarly, having grasped the vanishing spoken sound of letters being uttered, by the mind-door process occurring after that without being cognized, the grasping of the transformation with intention occurs, accompanied by the reliance on the grasping of the previously established connection.

442. It delimits forms, or it itself is delimited by them, or it is merely the delimitation of forms; rūpapariccheda (form-delimitation); that which has that as its characteristic is characterized by form-delimitation. Indeed, this space element seems to delimit each material group. Therefore, he says "essence of revealing the boundary of form." But in meaning, because it is grasped as being merely the delimitation of forms, therefore, it is said to have the "function of form-limitation." In whichever group there is delimitation of the elements, it has the "function of un-contactedness" with those. Indeed, even when there is a state of contact of the elements in another group with the elements in another group that exists, the distinctness of each element is the boundary of form, space; so, by those, it is un-contacted. Otherwise, there would be no delimitedness of those elements, because of their state of pervasiveness. Indeed, un-contactedness is non-pervasiveness. Therefore, the Blessed One said, "un-contacted by the four great elements" (Dha. Sa. 637, 724). And it has the "function of being a hole or an opening," such as ear-holes, mouth-openings, etc. It is said to have the "foundation of delimited forms" because it is obtained as the state of being a delimiter in whichever forms there is delimitation. "By which, among the delimited…" etc., shows the space element's function of being the cause of non-confusion of those particular groups with other groups.

443.Adandhatā means agarutā (lack of heaviness). Vinodanaṃ means vikkhipanaṃ (dispersion), apanayanaṃ (removal); this is the meaning. Athaddhatā means akathinatā (lack of stiffness). Avirodhitā (non-opposition) means in all actions, due to one's own softness, not being in opposition. For the soft does not clash anywhere. In all three instances, the a- prefix is due to the arising of the opposite of causes such as rigidity, hence lightness, etc., according to some. Others, however, say, "it is a negation of existence." Sarīrakiriyānukūlakammaññabhāvalakkhaṇā means it has the characteristic of fitness for work, defined as suitability for actions to be done by the body. Kammaññatā (workableness) is stated as adubbalabhāvapaccupaṭṭhānā (manifestation as non-weakness), because the unworkable is called weakness.

"Evaṃ santepī" (even so) has been stated. Dhātukkhobho (derangement of the elements) means the disturbance of wind, bile, and phlegm, or the state of disorder of the nutritive essence, etc., of the elements. Though stated in two ways, in essence, it should be seen as a disorder of the elements such as the earth element. Paṭipakkhapaccayā (opposing conditions) means suitable climate, food, and non-distracted mind. These are stated as specific conditions for that particular disorder, but in general, all are conditions for all, because they do not abandon each other; the way they are controlled is maddavappakāro (a kind of softness), like in the case of Iddhi and valañjana, etc. The taking of suparimadditacammasudhantasuvaṇṇa (well-smoothed leather and well-refined gold) here is merely an example showing a similarity to soft workableness; it is not intended here, because softness and workableness cannot exist in a continuous flow of non-sentient material form. Even in material form that is sense-bound, lightness, etc., do not exist, because of the absence of rigidity, stiffness, and derangement of the elements, etc. If there were such a derangement of the elements, lightness, etc., would arise from the opposing conditions, according to some, but that is unreasonable. For the arising of opposing qualities does not depend on what needs to be suppressed; if that were the case, there would be an absence of bodily lightness, etc., in volitional actions that have a cause. But why are lightness, etc., not present in kammaja-rūpa (kamma-produced material form)? Because of their dependence on present conditions. Otherwise, there would have to be lightness, etc., always present.

444.Ādi cayo (initial accumulation), or īsaṃ vā cayo (a slight accumulation), is ācayo (accumulation); or, ācayo is like an accumulation of what comes from here and there according to conditions; therefore, taking both meanings together, ācayalakkhaṇo means having the characteristic of accumulation. Rūpassa upacayo (the growth of material form) means its initial arising, and also its increase; upa- in the word upa, like in "upaññattaṃ upasitta" etc., indicates the sense of "first" and "above." Pubbantato means from the previous section, i.e., from the future state. It is said to have "ummujjāpanaraso" (the function of causing to emerge) because the arising of a material phenomenon makes the arising seem as if it is emerging from a future moment. Similarly, it is said to have "niyyātanapaccupaṭṭhāno" (manifestation as conveying) because it is taken as if it is delivering, declaring, "these are material phenomena." Paripuṇṇabhāvapaccupaṭṭhānatā (manifestation as completeness) should be understood in terms of the meaning of "uparicayo upacayo" (super accumulation is growth). Pavattilakkhaṇā (having the characteristic of continuity) means it should be characterized as the continuation of material forms. Anuppabandhanarasā (having the function of uninterrupted connection) means having the function of connecting continuously in terms of before and after. And from that, it has anupacchedapaccupaṭṭhānā (manifestation as non-severance), because it should be taken in terms of non-interruption.

Ubhayampī (both) means both upacayo (growth) and santati (continuity). Jātirūpassevā (is just the material form of origination) means it is just a term for the origination of material form. If so, why is it stated separately? He says, "ākāranānattato" (due to the diversity of aspects), meaning it is due to the difference in the manner of the origination of material form. The reason for explaining it separately according to the disposition of trainees will become apparent later. How should this be understood: that the difference in origination of material form is due to the diversity of aspects, not due to its inherent nature? Showing that it is from the mode of expression, he says "yasmā panā" (because, however), and so on. There, yo āyatanāna (that which is of the sense bases) means that which, being the initial accumulation of the eleven material sense bases, is said to be "ācayo" (accumulation). So (that) very upacayo (growth), because upa- means "first" due to its state of initial origination. Yo (that) which is super-accumulated on top of what is arising there is upacayo (growth); sā (that) very santati (continuity) is the state of arising in an uninterrupted sequence. Alternatively, yo āyatanānaṃ ācayo (that which is the accumulation of the sense bases), the origination marked by the initial state, so (that) is upacayo (growth) because of super-accumulation on top of what is arising there, meaning increase. Upacayo (growth), the origination marked by the state of increase, sā (that) very santati (continuity) is the state of arising in a connected sequence. Therefore, he says "aṭṭhakathāyampī" (even in the commentary), and so on.

evaṃ kiṃ kathita (what is said thus)? What aspect is stated by the statement "yo āyatanānaṃ ācayo" etc. (Dhs. 641)? Ācayo (accumulation) is spoken of by āyatana (sense base). Since ācayupacayasantatiyo (accumulation, growth, and continuity) are ācayo (accumulation) in the sense of arising, ācayādīnaṃ (accumulation, etc.) is expressed through āyatana (sense base), therefore ācayo (accumulation) is spoken of by them. By the very statement of the ācayādivacanena (accumulation, etc.) of the āyatana (sense base), the ācayānaṃ (accumulation) and sabhāvāni (nature) are āyatanānīti (the sense bases), thus āyatana (sense base) which is of such a nature is spoken of by ācayena (accumulation). For the characteristic is arising, not material form.

Rūpaparipāko (the maturing of material form) means the aging of material phenomena. Upanayanarasā (having the function of bringing near) means having the function of bringing near to dissolution. Sabhāvānapagamepī (even without the disappearance of the essential nature) means even when the essential nature such as hardness has not disappeared. For jarā (decay) is at the moment of endurance, and at that time, the phenomenon does not abandon its essential nature. Navabhāvo (newness) is the state of arising; it is taken in the sense of the disappearance of that state, and so it has "navabhāvāpagamapaccupaṭṭhānā" (manifestation as the disappearance of newness). The statement "Arūpadhammāna" (of immaterial phenomena) is said because their decay is very well concealed. For even the momentary decay of material phenomena is concealed, which is also called avīcijarā (uninterrupted decay). Esa vikāro (this change) refers to the change of being broken, etc. This is not found in immaterial phenomena. It should be connected that this change does not exist even for what is called avīcijarā (uninterrupted decay). Avīcijarā (uninterrupted decay) means there is no break (vīci) to this decay, which is a very subtle inner decay from newness.

paribhedalakkhaṇā (having the characteristic of dissolution). Niccaṃ (permanent) means dhuvaṃ (lasting), but since rūpaṃ (material form) is not niccanti (permanent) due to its momentary dissolution, that state of not being permanent is aniccatā (impermanence). Since that however, as the material form that has attained endurance seems to sink down in a state of destruction, it is said to have "saṃsīdanarasā" (the function of sinking down). And since it is taken in terms of decay and disappearance due to the state of dissolution of material phenomena, therefore it is said to have "khayavayapaccupaṭṭhānā" (manifestation as decay and disappearance).

445.Ojālakkhaṇo (having the characteristic of nutritive essence): here, the essence of the flavor that pervades the limbs and organs, that which is sustaining and strengthening, that which is derived from the elements, is a particularity called ojā (nutritive essence). Kabaḷaṃ karīyati (it is made into a mouthful), hence kabaḷīkāro (made into a mouthful). Āharīyatīti (it is brought), hence āhāro (food); meaning, it is made into a mouthful and consumed. This, however, is said to show oja (nutritive essence) that has a basis. Internal nutriment produces material form only after obtaining external nutriment as a condition, and that nutriment nourishes the material form, therefore it is āhāro (food). Therefore, it has "rūpāharaṇaraso" (the function of nourishing material form). And from that, with the production of ojaṭṭhamakarūpa (material form having nutritive essence as the eighth factor), it has upathambhanapaccupaṭṭhāno (manifestation as supporting) of this body. Its function of nourishing material form through nutritive essence is dependent on the external, so he says "āharitabbavatthupadaṭṭhāno" (having as its basis the object to be nourished).

446.Balarūpa (strength-material form), etc.: in this body, there is such a thing as strength, there is such a thing as potentiality, there is such a thing as disease, there is such a thing as birth, because of the statement "jāti sañjātī" (VibhA. 191); the intention is that it must be made up of upādāyarūpa (derived material form), because without the four great elements they cannot exist. Ekaccāna (of some) means of those residing in Abhayagiri. Paṭikkhitta (rejected): here, such a rejection should be understood – middhaṃ (sloth and torpor) is not merely material form because it is taught among the hindrances. For whatever is taught among the hindrances is not material form, just like kāmacchando (sensual desire). But it might be that this middhaṃ (sloth and torpor) is of two kinds: material form and immaterial. There, the immaterial middhaṃ (sloth and torpor) is taught among the hindrances as "not material form"? That is not so, because there is no specifying statement. For middhaṃ (sloth and torpor) is not taught among the hindrances specifically, therefore, even by conceiving middhaṃ (sloth and torpor) to be of two kinds, it is not possible to revert its state of being a hindrance. For it is possible to say, "that other middhaṃ (sloth and torpor) which is conceived as different from the immaterial, that too is a hindrance, because of having the nature of middhaṃ (sloth and torpor), just like the other middhaṃ (sloth and torpor)."

Let it be a hindrance, what is the contradiction, if so? A hindrance must be abandoned. "Having abandoned the five hindrances, truly, you are a sage, a Fully Awakened One; there are no hindrances for you" (Sn. 546). And material form should not be abandoned, because of the statement "Which phenomena should be abandoned neither by seeing nor by development? Wholesome in the four planes, result in the four planes, kriya-abyakata in the three planes, material form, and Nibbāna. These phenomena should be abandoned neither by seeing nor by development" (Dhs. 1407). And here, the abandoning of the defilements based on it is not intended, as in "material form, monks, is not yours, abandon it" (SN 3.34), because such abandoning is not intended for sensual desire, etc. Therefore, middhaṃ (sloth and torpor) is not material form. If you do not accept the state of middhaṃ (sloth and torpor) being material form, how is it that the Buddha sleeps? Since middhañhi (sloth and torpor) is classified in the Vibhanga as "niddāpacalāyikā" (inclined to sleep)? Middhaṃ (sloth and torpor) is not sleep, but it is classified as "sleep" because it is the cause of sleep, just like feminine gender, etc. Even so, since there is an absence of middhaṃ (sloth and torpor), the cause of sleep, how is it that the Buddha sleeps? Sleep is due to the physical illness of the Buddha, not due to middhaṃ (sloth and torpor). And it is not possible to say that it does not exist, because of the statement "my back aches, I will stretch it out" (MN 2.22). And here, there is no such determination that middhaṃ (sloth and torpor) alone is the cause of sleep, nor is there such a determination that the cause of sleep is middhaṃ (sloth and torpor). Therefore, there is another cause for sleep; what is that? Physical illness. Therefore, it is said, "Sleep is due to the physical illness of the Buddha, not due to middhaṃ (sloth and torpor)."

And it is not possible to say that sleep does not exist for the Buddha, because of the statement "I recall, Aggivessana, having slept during the day" (MN 1.387). Furthermore, middhaṃ (sloth and torpor) is not material form because of the statement of association. For it is said "thinamiddhanīvaraṇaṃ avijjānīvaraṇena nīvaraṇañceva nīvaraṇasampayuttañcā" (the hindrance of sloth and torpor is a hindrance associated with the hindrance of ignorance) etc. (Dhs. 1176). And here, there is no connection as it comes? It is possible to counter that, because of its indistinctness, unlike "sakkharakathalikampi macchagumbampi carantampi tiṭṭhantampī" (a potsherd, a cluster of fish, walking, standing) etc. (DN 1.249), where the state of being material form is clear. Only when its state of being material form is established would the condition as it comes be appropriate. Furthermore, middhaṃ (sloth and torpor) is not material form because it arises in the immaterial realms. And this is also said "nīvaraṇaṃ dhammaṃ paṭicca nīvaraṇo dhammo uppajjati napurejātapaccayā" (conditioned by a hindrance-dhammas, a hindrance-dhamma arises, but not by way of prenascent condition) (Paṭṭhā. 3.8.8); in the analysis of this, the expansion is "in the immaterial realms, conditioned by the hindrance of sensual desire, the hindrance of sloth and torpor, the hindrance of restlessness, the hindrance of ignorance arise." Therefore, "middhaṃ rūpa" (sloth and torpor is material form), which is rejected in the commentaries, is indeed well-rejected.

Itaresū (in the others) means in strength-material form, etc. Even for disease that arises from kamma, the derangement of the elements that arises from dissimilar conditions is the proximate cause, much earlier for the other. And that, in essence, would only occur during the moments of change, endurance, and dissolution of material phenomena, therefore it is said "rogarūpaṃ jaratāaniccatāgahaṇena gahitamevā" (disease-material form is already included in the taking of decay and impermanence). Upacayasantatigahaṇena gahitamevā (already included in the taking of growth and continuity) because there is no arising of material form apart from that. And there is no other birth named for the state of arising. Potentiality is a particular mode of the activity of the water element which is a condition for the maturation of the faculties of one-celled beings in the desire realm, therefore he says "sambhavarūpaṃ āpodhātuggahaṇena gahitamevā" (potentiality-material form is already included in the taking of the water element). Bodily strength is, in essence, a particular mode of activity of the wind element due to its expansive nature. Because they call it "life force", therefore he says "balarūpaṃ vāyodhātuggahaṇena gahitamevā" (strength-material form is already included in the taking of the wind element). But why is their rejection done out of order? Visuṃ natthī (they do not exist separately), thinking that they are not available and showing disregard, or the rejection of middha (sloth and torpor) is first done because it is a great question. It should be understood that the absence of the others is stated in reverse order, following that.

"Itī" (thus) this should be connected with "aṭṭhavīsatividha" (twenty-eightfold), meaning in the manner stated, it is twenty-eightfold. And that should be understood as not being deficient, just as it comes in the Pali. The non-excessiveness, however, is already shown.

447.Hetu (cause) means that by which the collection of associated dhammas is diminished or established, is in the sense of root; lobha (greed) and alobha (non-greed) and so on are like that; such a hetu (cause) does not exist, hence nahetu (non-cause). Ahetukaṃ (uncaused) means that it does not have a hetu (cause), since it does not arise together with a cause, being the opposite of what has a cause. Hetuvippayuttaṃ (dissociated from cause) is ahetukaṃ (uncaused) itself because it is dissociated from a cause. Even though there is no diversity of dhammas, the teaching of two categories occurs due to the diversity of expressions and meanings, according to the disposition of trainees, thus it is stated as two categories. Sappaccayaṃ (with condition) means together with a condition, because of its existence being dependent on conditions. Lokiyaṃ (mundane) means that it is governed or known by its own conditions in the world. Sāsavaṃ (with āsavas) means together with āsavas (influxes), since it flows towards the apex of existence or towards the gotrabhu (change-of-lineage); that is, it is sustained by āsavas (influxes). By ādi (and so on), the inclusion of saṃyojanīya (connected), oghanīya (liable to floods), yoganīya (liable to bonds), nīvaraṇīya (liable to hindrances), saṃkilesika (defiling), is meant parāmaṭṭha (affected), acetasika (non-mental), cittavippayutta (dissociated from mind), narūpāvacara (not in the realm of form), naarūpāvacara (not in the formless realm), naapariyāpanna (not included), aniyata (indefinite), aniyyānika (not leading out), anicca (impermanent) and so on should be seen as included.

Ajjhattikaṃ, such as the eye. However, in the commentary, in the manner stated, only the internal is ajjhattika, as the Vinaya experts say (A. N. 8.11; Pārā. 8). Referring to this meaning, it is said, “Because it occurs dependent on the individual existence (attabhāva), it is ajjhattika.” The remainder, twenty-three kinds. “Because it is external to that,” this is said due to the absence of the characteristic of being internal. Ghaṭṭanavasena, being an object and becoming an object, by way of impact. The remainder, sixteen kinds. Viparītattā, because it should not be apprehended by way of impact. Duppaṭivijjhasabhāvattā, because of its subtle nature, it is difficult to know. Because it is not near to knowledge, it is dūre (far). Thirteen, ending with the heart-base. Sabhāvenevā, because it should be discerned by knowledge through its own nature, such as hardness, etc., without apprehending it as, "the delimitation of form, the modification of form, the accumulation of form," etc. The remainder, ten kinds. Tabbiparītatāyā, because it cannot be apprehended by its own nature. Showing that the sense organs such as the ear also have a clear nature like the eye, and thus are the causes for apprehending their respective objects, he says, "cakkhādi…pe… pasādarūpa." Viparītattā, because of its nature devoid of that kind. Adhipatiyaṭṭhenā, here, the dominance of the five sense organs such as the eye is in eye-consciousness etc., due to their conforming to states of slowness and quickness; the dominance of the two faculties of female and male is in their respective functions, and the dominance of the life-faculty is in maintaining co-existent materiality. Both of these have already been stated below. Upādinnattā, because it is clung to. For the karma-produced (thing) is as if clung to by karma with the thought, "This is my result," because it is not rejected.

448. Sanidassanakammajādīnaṃ tikānaṃ, of the triad of the visible, and of the triad beginning with karma-produced. Oḷārike, in the twelve kinds of coarse materiality. Rūpaṃ, the form element. That which is visible together with the visibility is sanidassanaṃ; together with resistance, it is sapppaṭighaṃ; that which is visible and resistant is sanidassanasappaṭighaṃ. Therein, that which has the quality of being visible is sanidassanaṃ. Daṭṭhabbabhāvo, the state of being an object of eye-consciousness. Even though it is not different from the form element, to distinguish the form element from other qualities, it is stated as if it were different, "saha nidassanena sanidassanaṃ". For among qualities that have become unified by the generality of being a quality, the distinction that causes diversity is fit to be treated as if it were different. For thus there is understanding of the specific meaning. That which is itself, and by way of dependence, the state of facing each other, the impact of those that have and have not attained, is paṭihananabhāvo, by which, in the objects of the sense organs such as the eye, together with modifying factors such as activity, the arising of modification occurs. The remainder, eleven kinds of coarse materiality. That, because of the absence of being visible, is anidassanaṃ, and in the manner stated, it is sappaṭighaṃ. By negating both, it is anidassanaappaṭighaṃ. Kammato jātaṃ, here, the nine kinds of materiality that are exclusively karma-produced: the eight sense organs and the heart-base; and also in the four kinds of arising, the nine kinds of materiality that are karma-produced; thus, even these eighteen kinds are kammajaṃ because they arise from karma. For whatever is born, whatever is being born, and whatever will be born, all of that is called "kammaja," just as with milk. Tadaññapaccayajātaṃ, that which arises from a cause other than karma, namely, that which is produced by temperature, mind, and nutriment. Nakutocijātaṃ, states the characteristic materiality. The two kinds of intimation, sound, the space element, the triad beginning with lightness, and the materiality produced by mind, are inseparable materiality, and this fifteenfold materiality is cittajaṃ. The space element, the triad beginning with lightness, and the materiality produced by nutriment, are inseparable materiality, and this twelvefold materiality is āhārajaṃ. Here, having included sound, the thirteenfold materiality that arises from temperature is utujaṃ. The remainder should be understood according to the manner stated in the karma-produced section.

449. The word "catukka" (tetrad) should be connected individually in terms of the tetrad beginning with the seen, in terms of the tetrad of form and non-form, and in terms of the tetrad beginning with the base. Whatever form element one has seen, whatever one sees, whatever one will see, whatever one might see, all of that is called diṭṭhaṃ because it does not go beyond the nature of being seen, just as with milk. This method applies to the remaining cases as well. Dassanavisayattā, because it is knowable by eye-consciousness. Savanavisayattā, because it is knowable by ear-consciousness. Gandharasaphoṭṭhabbattayaṃ, these three: odor, taste, and tangible object. Mutaṃ is so-called because it is to be sensed, touched, and apprehended. Therefore, he says, "sampattaggāhakaindriyavisayattā."

What is this tangible object? The triad of earth, fire, and air elements. Why is the water element not included here, since coolness is sensed by touching, and that is the water element? It is true that it is sensed, but that is not the water element. What then is it? It is the fire element itself. For in the case of a weak hotness, there is an idea of coolness. For there is no quality called coolness; it is merely an assumption of coolness due to the weakness of hotness. How is this to be understood? Because of the instability of the idea of coolness, like this side and the far side. For example, in the hot season, those standing in the sun have an idea of coolness when they enter the shade, but those rising from the earth's interior have an idea of heat in the very same place. If coolness were the water element, it would be found together with hotness in one aggregate, but it is not found. Therefore, it is understood that coolness is not the water element. And this is an answer for those who desire the inseparable existence of the elements; but even for those who do not desire it, it is still an answer, since the shared existence of the four elements is proven by the observation of their functions in one aggregate. But for those who say, "coolness is the characteristic of the air element," this is the same answer. If coolness were the air element, coolness would be found together with hotness in one aggregate, but it is not found. Therefore, it is understood that coolness is not the air element. For those whose view is that liquidity is the water element and that it is sensed by touching, they should be told, "the venerable ones' assumption that liquidity is also touched is merely an assumption, like shape." This was said by the ancients:

"Touching the three elements,
that co-exist with liquidity,
this world imagines,
'I touch liquidity.'"

"Just as one grasps the shape
of the elements with the mind,
so should liquidity be known,
'I touch directly.'"

Sesaṃ, having set aside the seven kinds of materiality beginning with the form element as mentioned, the remaining twenty-one kinds of materiality. Viññāṇassevā, of mind-consciousness alone. By the determination (of "alone"), he shows that since there is no restriction on the knowability of the form element, etc., by mind-consciousness, there is no confusion by it being of the nature of knower.

Nipphannarūpaṃ entretha rūparūpaṃ nāmā, here, in this twenty-eightfold materiality, the materiality that is said to be "produced," that alone is rūpa (form) because of its association with the characteristic of rupa. Ruppanaṃ rūpaṃ, it has that, like arisasoti, or because of its association with the quality of form, just as blue cloth is associated with the quality of blueness. This word "rūpa" occurs by convention even when its own nature does not exist, therefore, it is distinguished by another word "rūpa" and called "rūparūpa," just as with sesame oil, dukkhadukkhaṃ (Vissudhi. 2.539), meaning materiality is of the nature of rupping. If so, how is there a state of materiality for the space element, etc.? Because the produced materiality has the characteristic of delimitation and modification, it is of the same category, therefore it is called "rūpa."

vatthu, the materiality that is the base for the mind and its associated mental states. That is sixfold. Therein, the heart-materiality is only the base because it is the support for the mind-element and the mind-consciousness element. Na dvāraṃ, it is not a door like the eye etc., which are the support for others. Just as the eye etc., are a door for the occurrence of receiving etc., the heart-base is not. Therefore, it is said, "yaṃ entretha hadayarūpaṃ nāma, taṃ vatthu, na dvāraṃ." Viññattidvayaṃ dvāraṃ, the two kinds of intimation are a door because they are a karma-door. Because there is no arising of consciousness dependent on that, it is na vatthu. Pasādarūpaṃ vatthu ceva, sense-base materiality is a base as it is a support of itself, like eye-consciousness, etc., and it is also a dvāraṃ, a door, for that which is dependent on another, like receiving, etc. The remainder, the twenty-one kinds of materiality, by the opposite of what has been said, are neva vatthu na ca dvāraṃ.

450. Ekato eva jātaṃ, arisen from one alone. But is there not an origination of something produced from a single condition? It is true there is not, but here the meaning is that, among the conditions that generate materiality, it is from one. This same method applies in cases of dvijaṃ etc. Imesaṃ, according to these divisions. Kammajamevā, arisen only from karma. Cittajamevā, here too, this same method applies. Cittato ca ututo ca jātaṃ, arisen from mind at one time, and from temperature at another time; thus it should be regarded as arisen from both mind and temperature. Taṃ dvijaṃ, arisen from two. The same method applies in the latter two as well. Saddāyatanamevā, here, some say that the sound element that is mind-produced is always with intimation. The ancients say there is also without intimation, the sound of the dispersal of thought.

Taṃ, that is caused by four. Avasesaṃ, he means the space element together with inseparable materiality.

Lakkhaṇarūpaṃ pana nakutocijātaṃ, characteristic materiality is not born from any cause, nor is it born by itself, because something born by itself without causes is completely non-existent. How is it to be understood that characteristic materiality does not arise? Because of the absence of characteristics. For the materiality of the form element, etc., which have origination, have characteristics such as birth, etc., but it is not so with birth etc. Therefore, it should be understood that birth etc., do not arise. Could it be that birth etc., have characteristics such as birth etc.? That is not so, why? Because if that were the case, there would be an infinite regress. For if birth etc., had birth etc., then those would also have birth etc., and those would also have birth etc., so there would be an infinite regress. Therefore, it is well said that "birth etc., do not arise." Therefore, he says, "na hi uppādassa uppādo atthi, uppannassa ca paripākabhedamattaṃ itaradvayaṃ", the other two, meaning decay and death.

"uppādo natthī", by this, he states the absence of decay and death for origination. Since there is no origination, where is decay and death? By the matta specification, even the absence of origination for decay and death is stated. If so, how does the statement that birth is born from something fit? He says, "yampī" etc. Therein, kiccānubhāvakkhaṇe diṭṭhattā, the moment of experiencing the function, which is recognizable as the state of being a cause for those causal mental states, etc., which are the generating conditions for materialities such as the form element, etc., with respect to their generation, being unceasing in their activity; referring to the fact that materialities such as the form element, etc., which are being born at that time, are observed as being in a state of modification, for the sake of those to be trained, it is allowed in the Pali that birth is born from some condition, just as those of mind-produced intimation etc. Here, this is the concise meaning: the materialities, etc., that are observed to be arising at the moment of undergoing the state of being a cause by those causal qualities by which materialities, etc., would arise, not being observed before or after that, are understood to arise from that; thus, birth should also be understood. If in this way, it is established that birth is born from something without any alternative, then why is it said that it is for the sake of those to be trained? It is not like that because of being observed as a modification of arising qualities. If birth were observed like a quality, its being born from something would be without any alternative, but it is not observed in that way, but rather as a modification. Therefore, it is said "veneyyapuggalavasenā."

At that time, it seems, such a thought arose in the listeners: "This birth is the origin of all dhammas, and itself does not arise from anywhere, just as is the pakati (source) of the pakativādins (eternalists)." The Teacher, discerning their wrong grasp, divided it into two—"accumulation, continuity"—and taught that it arises from some condition; but old age and death are not seen at the moment of the function and influence of conditional states. If so, how is it said that "old age and death are conditionally arisen" (paṭiccasamuppanna)? (SN 12.20) Because they exist when the conditionally arisen dhammas are in a state of ripening and decay, and not when they are not. For what is unborn does not ripen or break down. Therefore, referring to the conditionality of birth, it is said in the suttas by way of explanation that "old age and death are conditionally arisen." (SN 12.20) Here, the specific arising of rūpa-dhamma in rebirth and in the course of existence, from the division of wombs due to causal conditions such as kamma in the realms of desire, etc., which should be explained, will become clear later in the explanation of paṭiccasamuppāda; therefore, it should be understood that it was not mentioned here.

Thus ends the explanation, the introduction to the extensive discourse on the Rūpakkhandha.

Explanation of the Viññāṇakkhandha

451. Yaṃ kiñcī: "Whatever" - By the two words that indicate comprehensive inclusiveness, the Teacher highlights the multifaceted nature of feeling (vedayita) that is about to be described. vedayitalakkhaṇaṃ: That which has the characteristic of experiencing the taste of an object is vedayita. Sabbaṃ taṃ dhammajātaṃ: The meaning is that all that is a dhamma-jāta. Previously, it was said in the discourse on the rūpakkhandha; it should be brought in from the authority and connected. Ekato katvā: Having brought it all together into one with wisdom, distinguishing by differences such as past, etc. Indeed, this is how the aggregate is possible. sañjānanalakkhaṇaṃ: The perception of an object with its various qualities such as blue, etc., and the recognition of it as "blue, yellow, long, short," etc. (Dhs. 615) due to the arising of perception (saññā) has the characteristic of grasping. ‘‘abhisaṅkharaṇalakkhaṇa’’: Abhisaṅkharaṇaṃ means instigation (āyūhanaṃ), activity (byāpārāpatti), or accumulation (abhisandahanaṃ). In either way, due to the prominence of intention (cetanā), it is thus said of the saṅkhārakkhandha. suttantabhājanīye: Indeed, in the Suttanta analysis, the Blessed One, dividing the saṅkhārakkhandha, divided only intention (cetanā) with "intention born of eye-contact," etc. (VibhA. 21). vijānanalakkhaṇaṃ: Just as a person measures something with a measuring vessel, that which grasps an object in a specific way, distinguished by the mode of recognizing, that cognizance (vijānanaṃ) consisting of apprehending an object has the characteristic of knowing (vijānanalakkhaṇaṃ). The other khandhas, such as vedanākkhandha, are easily understood because of the same arising, etc., as consciousness (viññāṇa), and from the division of similar classes, etc.

‘‘yaṃ kiñcī’’tiādi"Whatever, etc." was said. ‘‘vijānanalakkhaṇa’’nti To show that this is merely the occurrence of things according to conditions, this that is nature of Dhamma, it is said by way of the instrumental passive construction (bhāvasādhana). ‘‘vijānātī’’tiTo show that there is no doer apart from nature of Dhamma it is said by way of making one do. By indicating that viññāṇa means knowing, and in the sense of thinking, it is citta, and in the sense of conceiving, it is mano, it makes one realize that these are its synonyms. In this way, viññāṇa is analyzed in terms of aggregate, division, and synonym.

jāti: jāti, means similar nature. Now, this jāti may be of various kinds, of diverse types, but indicating here what is intended, he said, ‘‘kusalaṃ, akusalaṃ, abyākatañcā’’: "wholesome, unwholesome, and indeterminate." kusalaṃ: Among them, that which is wholesome by way of being skillful (kusalaṭṭhena). What is this being skillful? It is being healthy, being blameless, and having pleasant results. Wholesome is also said by way of being healthy, as in "Are you well, sir?" etc. (Ja. I, 15, 146; II, 20, 129). It is also used in the sense of being blameless, as in "But, venerable sir, what is wholesome bodily conduct? That bodily conduct, Your Majesty, which is blameless," etc. (MN II.361). It is also used in the sense of having pleasant results, as in "because of undertaking wholesome things," etc. (DN III.80). Indeed, a wholesome thought is healthy, blameless, and has pleasant results, because it is the opposite of mental diseases such as rāga, which have a blameworthy nature, and because it ripens into pleasant results.

kusalaṃ: kusalaṃ. Or, since evil dhamma harms in a wretched way, they are kusā, and that which cuts off those evils is kusalaṃ. Or, since knowledge makes wretched things thin or weak, it is called kusaṃ, and it should be obtained, grasped, or maintained; therefore it is kusalaṃ. Or, just as kusa grass cuts the hand if it goes to either side, so this cuts off the side of defilement, whether arisen or unarisen, that goes to either side; therefore, since it cuts like kusa grass, it is kusalaṃ. Or, because it restrains wretched, blameworthy dhamma, it is kusalaṃ. Indeed, by way of wholesome dhamma, unwholesome things are restrained from occurring and are prevented from occurring, so the six doors of the mind are closed off. Or, since it shakes, stirs up, or removes wretched, evil dhamma, it is kusalaṃ. Or, the passions, such as hatred and greed, are the kusā, since they sharpen, hone, and intensify wretched, evil dhamma, such as killing living beings. Indeed, because of the sharpness of the intention when under the influence of hatred, etc., killing living beings becomes greatly blameworthy, and that which cuts off those kusā is kusalaṃ. Or, the faculties, such as faith, that arise due to meritorious action are the kusāni, since they eradicate and destroy wretched things; therefore, it should be obtained and maintained by them; therefore, it is kusalaṃ. Or, "Ku" is said to be the earth, and because of its nature as a support, it is similar to the continuity of the rūpa and arūpa which is the support of oneself, and since they sever the ku, the kusā, such as rāga, without ceasing, are kusalaṃ. Indeed, the wholesome dhamma that is produced by effort cuts off rūpa and arūpa-dhamma absolutely by preventing them from arising.

akusalaṃ, akusalaṃ, means the opposite of wholesome. Indeed, when the meaning of the word unwholesome is being said by division of parts with the negation of wholesome (na kusalaṃ), just as it indicates the meaning that whatever dhamma-jāta is not healthy, not blameless, not with pleasant results, and not born of skillfulness, that is unwholesome, so also it indicates this meaning, that what is not of a nature to restrain wretched things, not of a nature to cut off kusā, not to be maintained by kusa or by kusā, and not a cutter like kusa, that is called unwholesome. And here, since wholesome is the direct opposite of unwholesome, and because it is made known by the synonym of healthiness, etc., due to being the opposite of mental diseases, therefore it is said that unwholesome is the direct opposite of wholesome, "meaning the opposite of wholesome." However, that should be seen only as being the nature of abandoning and being abandoned in due order.

abyākataṃ, abyākataṃ, means not spoken of as either wholesome or unwholesome. Here, kusalabhāvo wholesome nature is the state of being blameless and having pleasant results. Akusalabhāvo unwholesome nature is the state of being blameworthy and having painful results; it is said that it is unspoken in both of those ways. By this, it should be seen that being unspoken has been described by way of being unhealthy, diseased, etc. And here, because it is said "wholesome, unwholesome," and then it is said "indeterminate," it is recognized that being unspoken is only in terms of wholesome and unwholesome, not in another way. And here, being unspoken is not merely by way of not being able to be spoken, but rather by way of those dhamma being of a nature that is free from both of them. Indeed, thus it is called "having the characteristic of non-result."

452.Bhūmibhedatoti Bhūmibhedatoti: Bhūmi means a plane. Bhūmi means that the phenomena exist in it. Bhūmi is a place, a state. A state is regarded as a place for the existence of beings in that state, so that there can be an easy understanding. Of these, the mundane planes should be understood as places, and the supramundane as states. Or, the mundane are both places and states, while the supramundane are only states. Kāmāvacaranti: Here, there are two kinds of desires: vatthukāma (desire for objects) and kilesakāma (desire as defilement). Among these, vatthukāmo vatthukāma specifically refers to the five sense pleasures that are desired, and kilesakāmo kilesakāma is the craving that desires. The realm in which these two operate together is kāmāvacaraṃ. What is it? It is the eleven-fold realm of sensual existence. Since this mostly operates and exists there, it is kāmāvacaraṃ, with the omission of one word avacara. Similarly, rūpārūpāvacarāni should be understood by considering rūpa-taṇhā as rūpa and arūpa-taṇhā as arūpa. Or, kāma-taṇhā is kāma, with the omission of the latter word. The place where it operates is avacaraṃ. Kāmassa avacaraṃ is kāmāvacaraṃ. Similarly, rūpāvacarārūpāvacarāni should be understood. Lokato uttaratīti lokuttaraṃ Since it transcends the world. Since it is gone out from the world the word is also lokuttaraṃ.

Somanassupekkhāñāṇasaṅkhārabhedatoti Somanassupekkhāñāṇasaṅkhārabhedatoti: Here, the difference between joy and equanimity is appropriate, since they have distinct natures, but how about the difference between knowledge and formations? This is not a fault; the difference between knowledge and formations is the difference between knowledge and formations, and that is because of the presence or absence of those things. Somanassupekkhāñāṇasaṅkhārabhedato Sobhanaṃ mano, or beautiful is the mind to it, it is sumano, the state of being sumano is somanassaṃ, literally mental happiness, from the arising of joy (somanassa) until its dissolution, that which is coexistent, continuous, connected, and associated. Somanassasahagatatā The co-occurrence with joy should be understood in terms of the object. Indeed, the mind is co-occurrent with joy in a desirable object. Now, a desirable object is the basis for greed; how can wholesomeness exist there? This is not absolute, because wholesomeness can arise even in a desirable object, by way of attention, etc. Indeed, for one who has appropriate attention due to the combination of the four attainments, etc., and whose mind is fixed on doing only what is wholesome, and having turned away from unwholesome activity, has transformed it only into doing what is wholesome, and has practiced it frequently, for that person, even in a desirable object, the mind is associated only with non-greed, etc., and not associated with greed, etc.

ñāṇasampayuttaṃ. ñāṇasampayuttaṃ. Here, co-arising, etc., are the ways that should be known. Among them, being far from kamma, rebirth, faculties, ripening, and defilements is the cause for being associated with knowledge. Indeed, for one who teaches the Dhamma to others, trains in faultless crafts, industries, and sciences, does what leads to wisdom, etc., for that person, when a wholesome mind arises due to the condition of kamma, it is associated with knowledge. Similarly, for one who is born in the world of non-affliction, a wholesome mind arises associated with knowledge, relying on rebirth. Indeed, this was said: "For him, blissful, the verses of the Dhamma flow; slow, monks, is the arising of the stream-enterer, but that being quickly attains distinction" (AN 4.191). Similarly, for one who has attained the decade of wisdom, a wholesome mind arises associated with knowledge, relying on the maturation of the faculties. For one whose defilements have been suppressed, a wholesome mind arises associated with knowledge, relying on the removal of defilements. And this was said: "From yoga comes wisdom; from no yoga comes the decline of wisdom" (Dhp. 282). asaṅkhāraṃ. asaṅkhāraṃ The exertion which is originated from the energy of oneself or other is called saṅkharaṇaṃ, saṅkhāra. One who does not have it is called asaṅkhāraṃ. sasaṅkhāraṃ. One happens with the exertion is called sasaṅkhāraṃ. ñāṇavippayuttaṃ. ñāṇavippayuttaṃ. That is dissociated from knowledge, devoid of it. Vippayogo Here, dissociation means the absence of knowledge or its inactivity, which should be understood. upekkhāsahagataṃ. upekkhāsahagataṃ Upekkhā means looking impartially. The meaning is that although experiencing, it looks impartially at the object. Or it sees, experiences that which is not against the pleasure and pain, then it is called upekkhā. Otherwise, it sees, experiences justly based on appropriate reason on desirable and undesirable object with neutral attitude, then it is upekkhā. The rest is the same as explained below.

"Yadā hī"tiādi āraddhaṃ. Tatthapaṭiggāhakādisampattinti etthaādi-saddena desakālakalyāṇamittādisampattiṃ saṅgaṇhāti.Aññaṃ vā somanassahetunti ettha aññaggahaṇena saddhābahulatā, visuddhadiṭṭhitā, kusalakiriyāya ānisaṃsadassāvitā, somanassapaṭisandhikatā, ekādasa pītisambojjhaṅgaṭṭhāniyā dhammāti evamādīnaṃ saṅgaho.Ādinayappavattanti etthaādi-saddena na kevalaṃ ‘‘atthi yiṭṭha’’ntiādīnaṃ (ma. ni. 1.441; 2.95) navannaṃyeva sammādiṭṭhivatthūnaṃ gahaṇaṃ, atha kho dhammavicayasambojjhaṅgaṭṭhāniyādīnampi saṅgaho veditabbo.Purakkhatvāti pubbaṅgamaṃ katvā. Tañca kho sahajātapubbaṅgamavasena ‘‘manopubbaṅgamā dhammā’’tiādīsu (dha. pa. 1-2) viya sampayogassa adhippetattā.Asaṃsīdantoti silokamacchariyādivasena puññakiriyāyaṃ saṃsīdaṃ saṅkocaṃ anāpajjanto, tena muttacāgatādiṃ dasseti.Anussāhitoti kenacipi na ussāhito. Sarasato hi puññapaṭipattidassanamidaṃ.Parehīti pana pākaṭussāhanadassanaṃ.

Dānādīnīti dānaṃ sīlaṃ yāva diṭṭhijukammanti imāni dānādīni dasa puññāni,dānādīnīti vā dānasīlabhāvanāmayāni itaresampi sattannaṃ etthevantogadhattā. Yattha sayaṃ uppajjanti, taṃ santānaṃ punanti, pujjaṃ bhavaphalaṃ nibbattentīti vā puññāni.Assapuññacetanāsamaṅgino.Amuttacāgatādeyyadhamme sāpekkhacittatā.Ādi-saddena sīlasamādānādīsu anadhimuttatādiṃ saṅgaṇhāti.Tadevāti somanassasahagatādinā sadisatāya vuttaṃ. Sadisampi hi ‘‘tadevā’’ti voharīyati yathā ‘‘sā eva tittirī, tāniyeva osadhānī’’ti.Imasmiñhi attheti līnassa cittassa ussāhanapayogasaṅkhāte atthe.Etanti ‘‘saṅkhāro’’ti etaṃ padaṃ.Pubbapayogassāti puññakiriyāyaṃ saṅkoce jāyamāne tato vivecetvā samussāhanavasena pavattassa cittapayogassa, pubbaggahaṇañcettha tathāpavattapubbābhisaṅkhāravasena so saṅkhāro hotīti katvā vuttaṃ, na tassa saṅkhārassa pubbakālikattā. ‘‘Atthi dinna’’ntiādi (ma. ni. 1.441; 2.95) nayappavattāya sammādiṭṭhiyā asambhavadassanatthaṃbāla-ggahaṇaṃ. Saṃsīdanussāhanābhāvadassanatthaṃsahasā-gahaṇaṃ.Somanassarahitā hontipuññaṃ karontāti adhippāyo.Somanassahetūnaṃ abhāvaṃ āgammāti idaṃ nidānamattaṃ daṭṭhabbaṃ. Majjhattārammaṇatathārūpacetosaṅkhārādayopi hi upekkhāsahagatatāya kāraṇaṃ hontiyevāti.

Evantiādi nigamanaṃ. Tayidaṃ aṭṭhavidhampi kāmāvacaraṃ kusalacittaṃ rūpārammaṇaṃ yāva dhammārammaṇanti chasu ārammaṇesu yaṃ vā taṃ vā ālambitvā upekkhāsahagatāhetukakiriyāmanoviññāṇadhātānantaraṃ kāyadvārādīhi tīhi dvārehi kāyakammādivasena uppajjatīti veditabbaṃ. Tattha ñāṇasampayuttāni cattāri yadā tihetukapaṭisandhiṃ uppādenti, tadā soḷasa vipākacittāni phalanti. Yadā pana duhetukaṃ, tadā dvādasa tihetukavajjāni. Ahetukaṃ pana paṭisandhiṃ tihetukāni na uppādenteva, duhetukāni pana duhetukapaṭisandhidānakāle dvādasa, ahetukapaṭisandhiṃ dānakāle aṭṭha phalanti. Tihetukā pana paṭisandhi duhetukehi na hotiyeva.‘‘Aṭṭha phalantī’’ti cetaṃ paṭisandhiṃ janakakammavasena vuttaṃ. Aññena pana kammunā ‘‘sahetukaṃ bhavaṅgaṃ ahetukassa bhavaṅgassa anantarapaccayena paccayo’’ti (paṭṭhā. 3.1.102) vacanato sahetukampi vipākacittaṃ ahetukapaṭisandhikassa hotiyeva. Imasmiṃ ca pakkhe balavatā paccayena uppannaṃ asaṅkhāraṃ, dubbalena sasaṅkhāranti veditabbaṃ. Ye pana āgamanato ca vipākassa asaṅkhārasasaṅkhārabhāvaṃ icchanti, tesaṃ matena dvādasa, aṭṭha ca phalantīti yojetabbaṃ. Evaṃ tidhā phalaṃ dadantañcetaṃ kāmāvacarasugatiyaṃ upapattiṃ, sugatiduggatīsu bhogasampadañca karoti. Nāgasupaṇṇādīnampi hi yaṃ devabhogasampattisadisaṃ bhogajātaṃ uppajjati, tampi kāmāvacarakusalasseva phalaṃ. Na hi akusalassa iṭṭhaṃ phalaṃ atthīti.

Rūpāvacaraṃ panātipana-saddo visesatthajotako. Tena yathā kāmāvacaraṃ kilesānaṃ tadaṅgappahānamattakaraṃ, na evamidaṃ, idaṃ pana vikkhambhanappahānakaraṃ. Yathā vā taṃ vedanāñāṇasaṅkhārabhedato aṭṭhadhā bhijjati, na evamidaṃ, idaṃ pana tato aññathā vāti vakkhamānaṃ visesaṃ joteti. Taṃ panetaṃ savatthukaṃ, sāsavaṃ, vinīvaraṇañca rūpāvacaranti daṭṭhabbaṃ.‘‘Savatthukaṃ evā’’ti hi iminā arūpāvacaraṃ nivatteti,‘‘sāsava’’nti iminā paṭhamamaggacittaṃ,‘‘vinīvaraṇa’’nti iminā paṭighasahitadvayaṃ. Katthaci pañca jhānaṅgāni, katthaci cattāri, katthaci tīṇi, katthaci dve, katthaci aparāni dveti evaṃ jhānaṅgayogabhedato pañcavidhanti saṅkhepato vuttamatthaṃ vivarituṃ‘‘seyyathida’’ntiādi āraddhaṃ. Tattha yaṃ vattabbaṃ, taṃ heṭṭhājhānakathāyaṃ(visuddhi. 1.79 ādayo) vuttameva. Tayidaṃ bhāvanāmayameva hutvā vuttanayena pathavīkasiṇādikaṃ ālambitvā yathārahaṃ ñāṇasampayuttakusalānantaraṃ uppajjati, hīnādibhedabhinnaṃ panetaṃ yathākkamaṃ brahmapārisajjādīsu soḷasasupi brahmalokesu upapattinipphādakanti daṭṭhabbaṃ.

arūpāvacaraṃ. Catunnaṃ arūpānanti upekkhāsamādhisaṅkhātehi catūhi arūpajjhānehi. Karaṇe hi etaṃ sāmivacanaṃ. Arūpānaṃ vā yo ārammaṇādikato sampayuttadhammehi yogo yogabhedo, tassa vasena.Vuttappakārenāti heṭṭhāāruppakathāyaṃ(visuddhi. 1.275 ādayo) vuttappakārena.Paṭhamanti paṭhamaṃ arūpāvacarakusalacittaṃ.Dutiyatatiyacatutthānīti etthāpi eseva nayo. Tānimāni bhāvanāmayāneva hutvā yathānupubbaṃ kasiṇugghāṭimākāsaṃ, paṭhamāruppaviññāṇaṃ, natthibhāvaṃ, ākiñcaññāyatananti imāni ālambitvā upekkhāsahagatañāṇasampayuttakusalānantaraṃ uppajjitvā catūsu arūpībrahmalokesu paṭisandhipavattivipākadāyīni. Sesaṃ panettha yaṃ vattabbaṃ, taṃ heṭṭhā vuttameva. Chavisuddhiparamparāya samadhigantabbaṃlokuttaraṃ. Tattha vattabbaṃ parato āgamissati.Catumaggasampayogatoti sotāpattimaggo yāva arahattamaggoti imehi catūhi ariyamaggehi sampayogato. Catubbidhampi cetaṃ bhāvanāmayameva hutvā nibbānaṃ ālambitvā suññato vimokkho, animitto vimokkho, appaṇihito vimokkhoti nāmena uppajjati, sattabhavādibhavūpapattinivattakanti daṭṭhabbaṃ.Ekavīsatividhaṃ hotinātisaṅkhepavitthāranayenāti adhippāyo.

453.Kāmāvacaramevāti ettha nikāyantariyā rūpārūpāvacarampi akusalaṃ icchantīti tesaṃ matinisedhanatthaṃ kāmāvacaraggahaṇaṃ. Mahaggatabhūmiyaṃ uppajjantampi tattha rūpadhātuyaṃ pavattivipākaṃ dentampi ekantena kāmāvacaramevāti dassanatthaṃ avadhāraṇaṃ. Yadi evaṃ, kasmā kāmāvacaramevāti? Tattha kāraṇaṃ vuttameva. Kathaṃ vuttaṃ? ‘‘Kāmataṇhā kāmo uttarapadalopato, avacarati etthāti avacaraṃ, kāmassa avacaraṃ kāmāvacara’’nti. Ettha hi kāmataṇhāvisayatā ‘‘kāmāvacarabhāvassa kāraṇaṃ’’ vuttā yathā rūpārūpataṇhāvisayatā ‘‘rūpārūpāvacarabhāvassa’’. Ekaṃsena cetaṃ evaṃ icchitabbaṃ. Aññathā byāpilakkhaṇaṃ na siyā. Yadi hi ālambitabbadhammavasena bhūmivavatthānaṃ kareyya, evaṃ sati anārammaṇānaṃ saṅgaho na siyā. Atha vipākadānavasena, evampi avipākānaṃ saṅgaho na siyā. Tasmā ālambaṇadhammavasena pariyāpannānaṃ sā kātabbā, apariyāpannānaṃ pana lokato uttiṇṇatāya lokuttaratā, uttaritarābhāvato anuttaratā ca veditabbā.

Pariyāpannāti ca paricchedakārikāya taṇhāya paricchijja āpannā, gahitāti attho. Nanu cettha kāmataṇhā katamā? Kāmāvacaradhammārammaṇā taṇhā, kāmāvacaradhammā katame? Kāmataṇhāvisayāti itaretarasannissayatādosoti? Nayidamevaṃ avīciādiekaādasokāsaninnatāya kañci taṇhaṃ kāmataṇhābhāvena gahetvā taṃsabhāvāya taṇhāya visayabhāvena kāmāvacaradhammānaṃ upalakkhitabbattā.Nikkhepakaṇḍepi (dha. sa. 985 ādayo) ‘‘etthāvacarā’’ti vacanaṃ avīciparanimmitaparicchinnokāsāya kāmataṇhāya visayabhāvaṃ sandhāya vuttanti gahetabbaṃ. Tadokāsatā ca taṇhāya tanninnatāya veditabbā.

Mūlato tividhanti tīṇi akusalamūlāni lobhādīni, tesaṃ vasena taṃsahitampi tividhanti attho. Tāni hi suppatiṭṭhitabhāvakāraṇattā mūlamivāti mūlāni, lobho mūlaṃ etassātilobhamūlaṃ. Asādhāraṇena niddeso yathā bherisaddo, yavaṅkuroti. Tathādosamūlaṃ. Moho eva mūlaṃ imassa, nāññantimohamūlaṃ.

Somanassupekkhādiṭṭhigatasaṅkhārabhedatoti somanassupekkhābhedato diṭṭhigatabhedato saṅkhārabhedatoti paccekaṃ bhedasaddo yojetabbo. Yadettha vattabbaṃ, taṃ heṭṭhā vuttanayameva.Diṭṭhigatasampayuttanti diṭṭhiyeva diṭṭhigataṃ ‘‘gūthagataṃ, muttagata’’nti (ma. ni. 2.119; a. ni. 9.11) yathā. Atha vā vipariyesaggāhatāya diṭṭhiyā gatameva, na ettha gantabbavatthu tathā sabhāvanti diṭṭhigataṃ. Tayidaṃ ‘‘idameva saccaṃ, moghamañña’’nti (ma. ni. 2.187, 202, 203, 427; 3.27-29) abhinivesabhāvato lobheneva saddhiṃ pavattati, na dosena.

Yadāhītiādi lobhamūlacittānaṃ pavattiākāradassanaṃ.Micchādiṭṭhinti ucchedadiṭṭhiādimicchādiṭṭhiṃ. Tāya hi vipallatthacittā sattā ‘‘etāvako jīvavisayo yāva indriyagocaro’’ti paralokaṃ paṭikkhipitvā ‘‘natthi kāmesu ādīnavo’’ti yathā tathā kāmesu pātabyataṃ āpajjanti.Ādi-saddena ‘‘esa pantho pageva vihito devayāne, yena yanti puttavanto visokā. Taṃ passanti pasavo, pakkhino ca, tena te mātaripi mithunaṃ carantī’’tiādinā nayena puttamukhadassanaṃ saggamokkhamaggoti evamādikaṃ micchādiṭṭhiṃ saṅgaṇhāti.

Kāmevāti etthavā-saddo aniyamattho, tena brāhmaṇānaṃ suvaṇṇaharaṇameva adinnādāne sāvajjaṃ, itaraṃ anavajjaṃ. Garūnaṃ, gunnaṃ, attano, jīvitassa, vivāhassa ca atthāya musāvādo anavajjo, itaro sāvajjo. Garuādīnaṃ atthāya pesuññaharaṇaṃ anavajjaṃ, itaraṃ sāvajjaṃ. Bhāratayuddhasītāharaṇādikathā pāpavūpasamāya hotīti evamādike micchāgāhe saṅgaṇhāti.Diṭṭhamaṅgalādīnīti diṭṭhasutamutamaṅgalāni.Sabhāvatikkhenāti lobhassa, micchābhinivesassa vā vasena saraseneva tikhiṇena kurūrena.Mandenāti dandhena atikhiṇena. Tādisaṃ pana attano, parassa vā samussāhanena pavattatīti āha‘‘samussāhitenā’’ti.Parabhaṇḍaṃ vā haratītivā-saddena tathāpavattanakamusāvādādīnampi saṅgaho daṭṭhabbo.Kāmānaṃ vāanubhuyyamānānaṃ.Vā-saddena parasantakassa vā ayathādhippetatāya yaṃ laddhaṃ, taṃ gahetabbanti gahaṇādikaṃ saṅgaṇhāti.

It is only twofold because there is no difference in terms of associated states. If so, why is it said "accompanied by displeasure, associated with aversion"? To distinguish that mind by its unique characteristics. In killing living beings, etc. means in killing living beings and so on. The word etc. includes taking what is not given, false speech, divisive speech, harsh speech, idle chatter, ill will. The mind that occurs fiercely is without prompting, the other is with prompting, with this intention he says "at the time of fierce or slow occurrence." But it is not possible to know for certain that something occurring slowly is entirely with prompting. It should be seen that it is said thus because what occurs with prompting and effort is slow.

accompanied by equanimity only; it never has natural fierceness. For the two types of mind that occur by way of adhesion to the object and by way of distraction, what kind of function should be for natural fierceness or being encouraged? Therefore, there is no difference in prompting there. Although restlessness is available in other unwholesome minds, it is especially strong here; therefore, having become prominent among associated states, it occurs, so this is said by distinguishing it with restlessness "associated with restlessness." Thus, in the Pāḷi(dha. sa. 427) here, restlessness comes in its own form. Thus, it should be seen that the root of delusion is said to be twofold, "associated with doubt, associated with restlessness," according to the uncommon, prominent state. Uncertainty is doubt. Distraction is non-tranquility, meaning agitation.

This entire twelvefold unwholesome mind, having grasped whichever object among the six objects, after the mind-element of resultant rootless action accompanied by equanimity, arises appropriately through the three doors of the body door, etc., by way of the path of action of killing living beings, etc., and by way of action. This should be understood.

In the Paṭisambhidāmagga, "knowledge associated with restlessness is analytical knowledge of the Dhamma, knowledge in its result is analytical knowledge of meaning" (vibha. 730, similar in meaning) because of the saying.

Because the twelve unwholesome mind moments that appear in the Cittuppādakaṇḍa (dha. sa. 365 ff.) are included in two terms, there is necessarily no absence of any mind moment to be divided and shown. Just as in the arising triad, the non-novelty of the past, etc., is not stated, so too is this. Or else, because there exists in common people the characteristic of being abandoned by development, even though it is not possible to abandon it by development, and because of its faultiness, there is a way of being abandoned by development, so there is no fault of the objection of non-novelty. And because it is not to be abandoned by development in the ultimate sense, even the state of being a condition by momentary action is not stated in its respect. Even the condition to be abandoned by seeing, of that which is associated with restlessness, only the lack of companions is done by seeing; no state is brought to the nature of non-arising for it, so abandonment by development alone is stated. Or else, the statement of what should be abandoned by seeing is in relation to the state of going to the lower realms, and because of the absence of that, that distinction is stated.

454. The neuter gender indication beginning with "unwholesome, result" is in consideration of the word "consciousness"; therefore, the word "twofold" is stated in consideration of additional unwholesome things. Otherwise, since form and Nibbāna are also unwholesome, it should be said that it is fourfold. The state of the result as belonging to the desire realm, etc., should be understood in the same way as stated in the wholesome. Rootlessness is like rootedness, by way of associated roots, not by way of producing roots. For even though the rootedness of the result is accomplished by way of rooted action, it is called only by way of associated roots; otherwise, even the rootless would be subject to rootedness. But why is the result of the rooted rootless? The reason for that has already been stated. Moreover, just as the association with non-greed, etc., is not possible in the five consciousnesses that are merely inclined towards the object, so too in the receiving and investigating consciousnesses, which have slower and gentler functions; therefore, their rootlessness should be seen as impossible due to the non-arising of roots.

mind-element.

having the characteristic of cognizing form dependent on the eye. There, by the statement "dependent on the eye," it excludes other consciousness that is the object of form. By the grasping of "cognizing," it excludes contact and so on, which are dependent on the eye. By grasping eye and form, it distinguishes consciousness in terms of dependence and in terms of object, because of its nature of functioning dependent on both. For if there were no such thing as eye, even the blind would see form, but they do not see. And if there were no such thing as blue form, etc., it should not occur by way of the rule of place, etc.; but there is indeed a rule, and the singularity of the object of the mind has been stated, so it should be understood that the doctrine that "mind occurs with the appearance of blue, etc., without an object" is a false doctrine. Therefore, the Blessed One said, "depending on the eye and forms, eye-consciousness arises" and so on (ma. ni. 1.204, 400; 3.421, 425; saṃ. ni. 2.44; 4.60; kathā. 465).

Why is the difference in wording made here? To show this distinction that even one eye is a condition for consciousness, but form is many and combined. But what is the reason that even one eye is a condition for consciousness, but form is many? Because of the distinctiveness of the conditionality. For the eye, being a condition for eye-consciousness by way of dependence, prenascent, faculty, and dissociated conditions, exists only by its existence; when it exists, there is its existence; when it does not exist, there is its non-existence. Because it is said that it is a condition by conditions of existence and non-separation, its dependence should not be desired by way of clinging in one place, because of its formless nature, but rather, like the students, royal officials, etc., of the teachers, kings, etc., by way of its function bound to that. But the other conditions should be understood by that distinction. This conditionality is not possible in one, so the indication is made by the singular number, "depending on the eye," that even one eye is a condition for consciousness.

But even though form, like the eye, is a condition by conditions of prenascent existence and non-separation, because it is helpful at the very moment of existing after having existed earlier, nevertheless, it is a condition only after being many and combined, because of its state of being an object. For the consciousness that occurs distinguishing the state nature of the conditioning phenomenon, or the mere conceived appearance, that is called an object because of the reason for clinging occurrence, being something to be clung to, for that which is incapable of occurring without clinging to anything, due to its nature of having an object, even when other conditioning factors are present. Since the gaining of the object condition is in accordance with its nature as it is, eye-consciousness, occurring in dependence on form, occurs only distinguishing its nature. And its perception of the nature of the object, which is of a nature dependent on the sense faculty, is not by way of color belonging to one or two kalāpas, nor by way of color belonging to a few kalāpas, but rather by way of color entering the field of vision, in accordance with the inclination. Showing that many forms combined are a condition for consciousness because of their combined effect, the Blessed One indicated by the plural number, "and on forms."

What, then, is the meaning of the statement that "the form-base is a condition by way of the object condition for the eye-consciousness element and for the states associated with it" (paṭṭhā. 1.1.2)? That too is stated with reference to the form-base that is a condition by way of the object condition for eye-consciousness. But what kind is that? It is combined; this meaning is clear. And having done so, even what some say, "eye-consciousness and so on are distinguished objects by way of the characteristic of the base, not by way of the characteristic of substance," is correct. Community of objects should not be suspected here, because there is no inclination towards community. But combined color-states are object conditions. But how are they, being individually incapable, combined as object conditions? Surely the blind, being unable to see individually, do not see combined? This is not absolutely the case, because capability is seen in carrying palanquins and so on by those incapable individually. And in the case of hairs and so on, in the place where it is not possible to grasp the color of each individually, in that very place it is possible to grasp the color of them combined, so their combined effect is even more clearly expressed. By this, it should be understood that the objections, "Is the object for eye-consciousness atomic form, or is it its community?" and so on, are rejected. The same method applies to "depending on the ear and sounds" and so on (ma. ni. 1.204, 400; 3.421, 425, 426). Thus, the distinction of eye-consciousness in terms of dependence and in terms of object has been made because of its nature of functioning dependent on both; thus, it should be stated appropriately in the case of ear-consciousness and so on.

The function of merely making form an object is the function of merely making the form-base an object. Just as by the word "merely" it excludes another object, so too it excludes certain specific characteristics available even in the form-base. For eye-consciousness is not able to grasp any specific characteristic there other than mere color. Therefore, the Blessed One said, "with the five consciousnesses, one does not cognize any phenomenon apart from mere inclination." Because eye-consciousness arises arising in the form object, it is grasped as facing that way, so it is said "having the manifestation of facing towards form." Showing that the formless phenomena that arise immediately after itself are nearby causes, like the states of dependence and object, which are helpful by way of contiguous, immediately contiguous, absence, and separation conditions, by giving the opportunity for occurrence to the formless phenomena that have passed immediately before itself, he says "having the position of departure for the action mind-element with form as object." The meaning should be understood in the same way as stated in the case of ear-consciousness and so on.

"having the function of receiving form, etc." Because it stands by receiving in that manner, it is having the manifestation of that manner.

having the characteristic of cognizing six objects has been stated, because it does not transgress its nature, or because the other objects are included in the six. Functions of investigating, etc. means functions of investigating and registering that, or the intention is functions of investigating, registering that, rebirth, life-continuum, and death. "having the heart-base as its position" This is said because these two mind-consciousness elements are exclusively dependent on the heart-base. But in the way stated below, it is indeed fitting to say that it also has the position of departure from the past consciousness that has passed immediately before. Its distinction is the distinction consisting of the twofold nature of that result mind-consciousness element, which has been said to be "twofold." Exclusively in a desirable object means exclusively in a desirable object, meaning in an exceedingly desirable object. And at the five doors and at the end of the impulsion There, the place is intermediate between receiving and determining at the five doors; elsewhere, it is between impulsion and life-continuum; thus it has two places. In the same way, the place is as stated in the time of investigating and registering that for the other one; but in the time of rebirth and so on, the place is to be understood as intermediate between death and life-continuum for rebirth, intermediate between rebirth and advertence for advertence, between registering that and advertence, between impulsion and advertence, and between determining and advertence for life-continuum, and intermediate between registering that or impulsion and rebirth for death.

In the six, the distinction should be understood in the same way as stated earlier. Because of the strength of the contact-non-contact of what is not very pleasant to the touch, which are the bases for the body, body-consciousness is associated with pleasure. Because the impact of derived form is weak, eye-consciousness and so on are accompanied by equanimity. Therefore, he said "the remainder is associated with equanimity." The remainder is all six types.

alobhādivipākahetusampayuttaṃ. Kāmāvacarakusalaṃ viya somanassādibhedatoti just as sense-sphere wholesome (kāmāvacarakusalaṃ) is eightfold due to distinctions of joy (somanassa), equanimity (upekkhā), and association with knowledge (ñāṇasaṅkhāra), this too is similar in being eightfold. It shows similarity in being eightfold. It is similar in being inferior because of being in the sense-sphere, and in arising in various existences, but dissimilar in associated states, object, and manner of occurrence. For wholesome (kusalaṃ) occurs by way of the action door (kammadvāravasena), but this does not, because results (vipākānaṃ) do not generate non-manifestations (aviññattijanakattā). However, in terms of the door of arising, there is a difference in occurrence for this as well, since great results (mahāvipākānaṃ) can occur in the five sense doors and the mind door based on that object. But just as wholesome (kusalaṃ) is fivefold in terms of destination (gativasena), and sevenfold in terms of stations of consciousness (viññāṇaṭṭhitivasena), this is not so, because it arises in only one place. To show the dissimilarity in terms of object and manner of occurrence, "yathā panā" etc., was said. Chasu ārammaṇesūti in the six objects, which are divided into limited etc., past etc., and internal etc.

Āgamanādivasenāti by way of the condition of arrival. Here, according to the opinion of some teachers, just as when the face moves, the image of the face moves in the surface of a mirror, the result (vipāko) of unprompted (asaṅkhārassa) wholesome (kusalassa) is unprompted (asaṅkhāro), and the result of prompted (sasaṅkhārassa) wholesome is prompted (sasaṅkhāro); thus, by way of arrival. According to the opinion of some teachers, the unprompted (asaṅkhāro) is produced by powerful and manifest conditions such as karma, and the prompted (sasaṅkhāro) by weak ones; thus, by way of condition. Sampayuttadhammānanti in the Pali, of associated states (sampayuttadhammānaṃ) that have come in terms of their own nature. For there is no difference between the result and the wholesome (kusala) due to their influence. Nirussāhanti here, effort (ussāho) is the activity (byāpāro) reckoned as the capacity for producing results in a continuous stream of ignorance (avijjā), craving (taṇhā), and conceit (māna), that does not exist in results (vipākesu), therefore it is without effort (nirussāhaṃ). But in wholesome (kusalesu), it exists even in occurrences in the realm of higher knowledge (abhiññāvasapavattesupi), therefore it is saussāhaṃ.

‘‘akusalavipākaṃ ahetukamevā’’ti. Just as the result of wholesome (kusalavipāka) mind-element (manoviññāṇadhātu) is twofold, being accompanied by joy (somanassasahagatā) and accompanied by equanimity (upekkhāsahagatāti), in a very desirable and moderately desirable object due to the presence of distinctions in feeling, the result of unwholesome (akusalavipāka) mind-element is only one, because there is no distinction in feeling in a very undesirable and moderately undesirable object; therefore, ‘‘sattavidha’’nti was said. For if there were a distinction in feeling there, it would have to be with displeasure (domanassena) in a very undesirable object, and displeasure does not arise without aversion (paṭighena).

Upekkhā hīnāti because of being a result of entirely inferior unwholesome (akusalassa), even the equanimity (upekkhāpi) is inferior due to its nature of suffering. Therefore, he said, ‘‘dukkhaṃ viyanātitikhiṇā’’ti. Just as suffering is very sharp and harsh, this is not so, yet it occurs in the nature of suffering. For the result of unwholesome (akusalassa vipāko) is not without suffering. And its being equanimity (upekkhābhāvo) should be seen as like the equanimity of a weak person who cannot retaliate against the harm being done by a strong person who is overpowering him. Itaresūti in the results of wholesome (kusalavipākesu).

Rūpāvacaranti form-sphere result consciousness (rūpāvacaravipākaviññāṇaṃ). It will be the story of results (Vipākakathā hesāti). Kusalaṃ viyāti like form-sphere wholesome (rūpāvacarakusalaṃ). For the form-sphere result is not similar to that other wholesome. Moreover, these are relative words, that is, "wholesome (kusalaṃ)" and "result (vipāko)." Therefore, just as when it is said, "He attends upon his mother (mātaraṃ payirupāsatī)," it is understood even if it is not said that it is his own mother, so too here, the meaning is like one's own wholesome (kusalaṃ viyāti attho). Similarity to wholesome (kusalasadisatā) here should be understood in terms of states (dhammato) and object (ārammaṇato). For the contacts (phassādayo) etc., that are obtained in wholesome (kusale), are also obtained in the result (vipākepi). And in whatever object wholesome (kusalaṃ) occurs, in that same object this result (vipākopi) occurs. But here, the fifth jhāna citta that has attained higher knowledge (abhiññāppattaṃ), has no result. Why is there none? Because of impossibility (asambhavato), and because of being of the nature of benefit (ānisaṃsabhūtattā). For if it were to give a result (vipākaṃ dentaṃ), it would give only a form-sphere one (rūpāvacarameva dadeyya). For a karma of one plane does not give a result of another plane (aññabhūmikaṃ vipākaṃ deti). And the object consisting of karma-sign (kammanimittārammaṇatā) has been stated for the form-sphere result (rūpāvacaravipākassa), so it does not occur in dependence on another. And that is not a limited object (parittārammaṇādiārammaṇañca), so this is impossible. And the attainment of conditions for giving etc., in that existence is a benefit of jhāna. (Jhānassa ānisaṃsabhūtañca dānādīnaṃ tasmiṃ attabhāve paccayalābho viyāti).

‘‘kusalaṃ panā’’tiādi vuttaṃ. Like wholesome (kusalaṃ), it is fourfold due to distinctions in objects such as kasiṇa, extraction, space, etc. (kasiṇugghāṭimākāsādiārammaṇabhedato). The difference in occurrence has been stated in the same way, by way of impulsion (javanavasena), and by occurring as rebirth (paṭisandhi) etc.

Catumaggayuttacittaphalattāti because it is a result of wholesome citta associated with the four noble paths, meaning that it is associated with the four kinds of fruits of stream-entry etc (catubbidhasāmaññaphalasampayuttabhāvatoti). Even though it occurs an unlimited number of times in the path moment (maggavīthiyaṃ) twice or three times or in fruit attainment (phalasamāpattiyaṃ), it is said to ‘‘dvidhā pavattatī’’ti because of occurring in two places. Sabbampīti all the twenty-three kinds of sense-sphere result (kāmāvacaravipākaṃ), the five kinds of form-sphere result (rūpāvacaravipākaṃ), the four kinds of formless-sphere result (arūpāvacaravipākaṃ), and the four kinds of supramundane result (lokuttaravipākaṃ), all the result consciousness (vipākaviññāṇaṃ) is thirty-sixfold without excessive conciseness or detail.

Bhūmibhedatotividhaṃdue to the absence of the supramundane (lokuttarassa abhāvato). For supramundane is not merely functional citta, because it invariably gives an immediate result. For it was said, "They call samādhi 'immediately successive.'" (‘‘samādhimānantarikaññamāhū’’ti). Let it be that the unsurpassed wholesome (anuttaraṃ kusalaṃ) arising for trainees (sekkhānaṃ) is fruitful, leading to a different individual existence (puggalantarabhāvūpanayanato saphalaṃ), but why should it not be accepted that what arises for an arahant (arahato) is merely functional (kiriyabhāvo), since it is fruitless because it does not lead to a different individual existence (puggalantarabhāvūpanayanato nipphalaṃ)? It should be accepted. If there were repeated arising for him, but supramundane wholesome (lokuttarakusalaṃ) occurs only once. If it were to occur repeatedly, the path citta would occur even for an arahant (arahatopi pavattatīti), so there would be a supramundane functional citta (lokuttarakiriyacittaṃ), but that does not exist because there is no purpose. Therefore, there is no supramundane functional consciousness (lokuttarakiriyaviññāṇaṃ). Kiriyaviññāṇanti and functional consciousness (kiriyāmattaṃ viññāṇaṃ) means consciousness that occurs merely as function (kiriyāmattameva hutvā pavattanakaviññāṇanti), without producing any result, like wholesome or unwholesome. Why does this not produce a result? It is said - here, the two advertings (āvajjanadvayaṃ), occurring in a continuous stream of the unbroken root of existence (anupacchinnabhavamūlepi santāne pavattaṃ), are fruitless like a flower because of their weakness due to not being cultivated (anāsevanatāya dubbalabhāvato abījasāmatthiyaṃ viya pupphaṃ aphalameva hoti). But the eighteen kinds of consciousness that occur in a series where the root of existence is cut off (ucchinnabhavamūlāyaṃ santatiyaṃ pavattaṃ aṭṭhārasavidhaṃ viññāṇaṃ), should be known as giving fruit, like a flower on a creeper with its root cut off (samucchinnamūlāya latāya pupphaṃ viya phaladāyi na hotīti). Because another is impossible (Aññassa asambhavato), it must be due to a functional cause (kiriyahetunā), namely, non-greed etc. (alobhādināva bhavitabbanti), he said ‘‘alobhādikiriyahetuvirahita’’nti.

cakkhuviññāṇādipurecararūpādivijānanalakkhaṇā. However, this is manodhātu because, although it arises from mind-consciousness (manoviññāṇato), it is merely mind because of the absence of a distinct act of minding. (manomattā dhātūti). So it is not a condition for mind-consciousness (manoviññāṇassa paccayo na hoti). This is the summary here, but the detail will come in the Dhātuniddesa (visuddhi. 2.517). Āvajjanarasāti having the function of adverting (ābhogarasā), or having the function of inclining (oṇojanarasā) from the previous state of the mind-continuum to another. Bhavaṅgavicchedapadaṭṭhānāti having the immediately proximate condition of cutting off the continuum of subconsciousness (bhavaṅgasantānavicchedapadaṭṭhānā). Since it occurs only once with a new object, it is not able to experience the taste of the object in every way, so everywhere among the desirable etc., it upekkhāyuttāva hoti.

Sādhāraṇāti common to trainees (sekkhā), non-trainees (asekkhā), and ordinary people (puthujjanānaṃ). Asādhāraṇāti unique to non-trainees (asekkhānaṃyeva āveṇikā). Voṭṭhabbanāvajjanarasāti having the function of determining (voṭṭhabbanarasā), since it occurs determining the object grasped by the investigating consciousness (santīraṇena gahitārammaṇaṃ vavatthapentī viya pavattanato) in the five sense-door, and in the mind-door it has the function of adverting in the manner stated (vuttanayena āvajjanarasā). Because it stands present in the five sense-doors and the mind-door as determining and adverting respectively, tathābhāvapaccupaṭṭhānā. The passing away of one of these is the immediately proximate condition (āsannakāraṇanti) for this, namely, one of the three rootless resultant mind-element (ahetukavipākamanoviññāṇadhātūnaṃ) in the case of determining, and whatever subconsciousness in the case of adverting (āvajjanakāle yassa kassaci bhavaṅgassāti), he said ‘‘ahetuka…pe… padaṭṭhānā’’ti.

Arahatanti because it is unique to arahants. (arahataṃyeva asādhāraṇabhāvato). Anuḷāresūti in gross objects such as a skeleton or a ghost, or other unrefined things (aṭṭhikasaṅkhalikapetarūpādīsu, aññesu vā appaṇītesu vatthūsu). Hasituppādanarasāti having the function of producing a smile (hasitasseva uppādanarasā). Thus, that citta is called "smile-producing" (‘‘hasituppādana’’ntveva vuccati), because there are no other smile-producing cittas. For although other twelve joy-accompanied (somanassasahagatāni) limited wholesome, unwholesome, and functional cittas exist which appropriately produce smiles for ordinary people etc., this citta arises producing merely joy (somanassamattaṃ uppādentaṃ uppajjati) for arahants in limited, unrefined objects, without reflective wisdom (vicāraṇapaññāvirahitaṃ parittesu appaṇītesu ārammaṇesu). It arises even for the Blessed One (Bhagavatopi uppajjatīti) was said in the commentary, some consider that it should be examined by stating the unobstructed knowledge of the past etc. (atītaṃsādīsu appaṭihatañāṇaṃ vatvā) "for the Blessed Buddha who is endowed with these three qualities, all bodily action is preceded by knowledge and follows after knowledge" (‘‘imehi tīhi dhammehi samannāgatassa buddhassa bhagavato sabbaṃ kāyakammaṃ ñāṇapubbaṅgamaṃ ñāṇānuparivattī’’ti). Even when the Blessed One's smiling (sitakaraṇaṃ) is occurring with the smile-producing citta (hasituppādacittena pavattiyamānampi), it is still following after knowledge (ñāṇānuparivattiyevāti) because it is in accordance with the knowledge of past lives and omniscience. Thus, when it is following after knowledge, there is no contradiction between the Pali texts and the commentaries (na koci pāḷiaṭṭhakathānaṃ virodho). And by doing so, it is said in the commentary, "this citta arises at the end of the depletion of those knowledges" (‘‘tesaṃ ñāṇānaṃ ciṇṇapariyante idaṃ cittaṃ uppajjatī’’ti). And it must certainly be accepted in this way (Avassañca etaṃ evaṃ icchitabbaṃ), otherwise the arising of a rootless citta (ahetukacittassa) that produces expression (viññattisamuṭṭhāpakassa) for the Blessed One would not be fitting (bhagavato uppatti na yujjeyya). For the fact that expression produced by that (taṃsamuṭṭhitāya viññattiyā) falls into the state of bodily action etc., does not prevent it. Ekantato hadayavatthupadaṭṭhānābecause it arises only in the five-aggregate existence (pañcavokārabhave).

Ayamettha visesoti this is the difference here: the capacity to produce results by arising in trainees and ordinary people, and the absence of that by arising in arahants (arahataṃ uppattiyā tadabhāvoti), is the distinction in wholesome and functional consciousnesses noticed in the arising in both continuums (ubhayesaṃ santāne uppattisamupalakkhito ettha kusalakiriyaviññāṇesu viseso). And by doing so, the objection that wholesome and unwholesome, even without results, would become merely functional due to a deficiency of conditions is averted (paccayavekallena avipākassāpi kusalākusalassa kiriyabhāvappasaṅgo nivattito hoti). The same method applies also to kusalato visesoti later.

455.Sabbānipiall the ninety-one consciousnesses which are wholesome, unwholesome, and indeterminate (kusalākusalabyākatāni)ekūnanavuti viññāṇāni hontiis the meaning without excessive conciseness or detail. The function of rebirth-consciousness etc., (paṭisandhiviññāṇādīnaṃ kiccaṃ) is just the occurrence in the manner of rebirth in another existence etc. (bhavantarapaṭisandhādinā ākārena pavatti eva). There is no other function of the citta apart from that (Tabbinimuttañca cittassa aññaṃ kiccaṃ natthīti), he said ‘‘cuddasahi ākārehi pavattantī’’ti.

Ānubhāvenāti by means of power (sāmatthiyena). For karma that has been accumulated, when giving a result in the presence of remaining conditions, is like releasing its own power (attanā ānubhāvaṃ vissajjantaṃ viya hoti). Devamanussesūti in the six sense-sphere heavens and in human beings (chasu kāmāvacaradevesu ceva manussesu ca). Kammakammanimittagatinimittānanti here, kammaṃ means sense-sphere wholesome karma that has been accumulated (katūpacitaṃ kāmāvacarakusalakammaṃ), and that which has obtained an opportunity to give a result (vipākadānāya laddhokāsaṃ). Therefore, he said "present." (‘‘paccupaṭṭhita’’nti). Kammanimittaṃthe object given etc. (deyyadhammādi) that was a condition for the intention at the moment of accumulating karma (kammāyūhanakkhaṇe cetanāya paccayabhūtaṃ). Gatinimittaṃthe form-sphere that is included in the destination to which one is reborn (yaṃ gatiṃ upapajjati, tappariyāpannaṃ rūpāyatanaṃ). Paṇḍakādibhāvanti the state of being a eunuch, mute, mentally deficient, etc (paṇḍakamūgamammanādibhāvaṃ). Dubbala…pe… manoviññāṇadhātuthe rootless mind-consciousness element accompanied by equanimity, which is the result of weak two-rooted wholesome (Dubbalassa dvihetukakusalassa vipākabhūtā upekkhāsahagatāhetumanoviññāṇadhātu). Nesanti of beings who have developed form and formless-sphere wholesome (bhāvitarūpārūpāvacarakusalānaṃ sattānaṃ). Kammanimittamevāti just its own karma object, such as earth kasiṇa (pathavīkasiṇādikaṃ attano kammārammaṇameva).

Evaṃtāvetthāti thus, here in the determination of the aggregate of consciousness (viññāṇakkhandhaniddese), the occurrence of the nineteen result-consciousnesses (ekūnavīsatiyā vipākaviññāṇānaṃ) as rebirth should be understood merely by way of showing their nature in brief. But what should be said here by way of the division of object of existence etc., will come in the paṭiccasamuppādakathāyaṃ.

Taṃ taṃti means each and every one of the nineteen rebirth-linking consciousnesses (paṭisandhiviññāṇas) that arises and ceases, pursuing in subsequent arising.Tassa tassevāti means the rebirth-linking consciousness which is the result of whichever kamma, (arises) due to that very same (kamma).Tasmiññevāti refers to in that same kamma etc.. If kamma is the object of the rebirth-linking consciousness, then in that kamma; or, if it's a sign of kamma or a sign of destiny, then in that sign of kamma or sign of destiny, that is the meaning.Tādisamevāti means just like the rebirth-linking consciousness, with the same root and the remaining associated mental factors.Santānavinivattaketi means that which interrupts the continuum of bhavaṅga.Aññasmiṃ means in another cittuppāda called āvajjana (initial attending). He said ‘‘supinaṃ apassato’’ because dreaming only occurs with a resultant consciousness.Aparimāṇasaṅkhyampi pavattatiyeva, means even though it occurs countless times, it still happens; therefore, since it occurs as part of the condition for continued existence, it is called "bhavaṅga".Tesaññevāti means only of those rebirth-linking.

Indriyānīti means the sense faculties such as eye etc..Ārammaṇagahaṇakkhamānīti means capable of taking objects such as form etc. For, just as in the mother's womb, even when coming out, the sense faculties are not yet functional; however, they only become functional gradually when they attain clarity. Therefore, he said, "here, due to the maturing of the āyatanas".Āpāthagateti means situated in a suitable place. rūpaṃ paṭicca having encountered that very same suitable situated form, having obtained impact as the condition.Ghaṭṭanāti means striking; that is, impact, by which, with the help of other special conditions such as effort, there is favor or harm in the object of the eye, with the arising of a distinctive change in terms of pleasantness or unpleasantness, that is the meaning.Tatoti means after the impact.Ghaṭṭanānubhāvenāti means by the power of the impact.Bhavaṅgacalananti means the trembling of the bhavaṅga-consciousness; that is, the acceptance of being a cause for something different through its occurrence twice. For, since it is the cause of a different state from the previous state of the mind-continuum, it is called "calana" (trembling). Since the nature of the object is established as an object, how can there be an impact on the sense faculty, due to its facing the object, but how can there be trembling of the bhavaṅga, which depends on something else? Because of its connection. An example here is the movement of a fly standing on one grain of sugar among grains placed on a drum when that one grain is struck.Tadeva rūpanti means that same form-āyatana, situated in range, which is the cause of the bhavaṅga-trembling.Bhavaṅgaṃ vicchindamānā viyāti means as if interrupting the bhavaṅga-continuum. Since the bhavaṅga arises after the arising of that object, having stated the perception of the object, the five-door adverting, without stating those such as seeing, hearing etc. which should be stated next, the mention is of the mind-door adverting, since in the summary the two advertings are included by the generality of adverting.

Āvajjanānantaranti means after the five-door adverting. For those who do not accept the vīthi-cittas such as receiving-consciousness (sampaṭicchanā), just like the heart-base, there are texts in various places such as "by the receiving-consciousness, by the eye-consciousness element" etc.. For it is not possible to reject the Pali.

‘‘Sace mahantaṃ hotī’’ti this is stated because it is said as the conclusion of the process of javana. Here, an object lasting for fourteen citta-moments is intended as "great," and it should be understood as having arisen and passed beyond the second citta-moment and then come into range.

Yathāvavatthāpiteti means having made the determination in the manner stated by the determining-consciousness (voṭṭhabbana). Since adverting and determining have been stated, the inclusion of the remainder is done in ‘‘avasesakāmāvacarakiriyāna’’nti. With the word vā, it should be seen that "five" etc. is also stated in Cha satta vāti. For in states such as being struck unconscious etc., even five javanās occur.

Tāniyevāti means those same twenty-nine sense-sphere javanās stated in "eight or ten" etc. (visuddhi. 2.455). The inclusion of the evakāra is to show that there is no citta called that which arises after mind-door adverting other than this.‘‘Gotrabhūto’’ti this includes the parikamma and vodāna, which have the function of preparing for change of lineage, not just the gotrabhu itself.Phalacittānīti means the fruition-consciousnesses that occur as attainments.Yaṃ yaṃ laddhapaccayanti means whichever javana, having obtained a condition for arising after the gotrabhu as a form-sphere javana etc.

Atimahantanti means lasting sixteen citta-moments. For in that, the object-consciousness arises, not elsewhere.Vibhūtanti means very clear, and that is only in the sense-sphere. For in that, there is the arising of that object.Kāmāvacarajavanāvasāneti means at the end of a sense-sphere javana. For that great, supreme javana, produced by kamma due to sense-craving, does not pursue it, because it is not generative and because it is dissimilar to the generator. Just as a young boy wishing to go out of the house pursues his father or someone similar to his father, but not another, so too is this. Even there, not all objects from all javanās must be regulated by the object, and because the feeling must be altered by the object. Here is the rule: after any of the javanās of limited wholesome, greed-rooted, delusion-rooted, pleasure-accompanied action, one of the five pleasure-accompanied javanas arises for that object in a very great object; similarly, after any of the javanās of limited wholesome, unwholesome, equanimity-accompanied action, one of the six equanimity-accompanied object arises.Iṭṭhārammaṇādīnanti the connection is in terms of pleasant, unpleasant, neutral, and disliked objects. This is said to show the alteration of feeling by the object.‘‘Purimakammavasenā’’ti this is to show the distinction of that object. For it is not only the kamma that produces rebirth that generates that object, but another kamma also. However, it produces something dissimilar to the object produced by the kamma that gives rebirth.‘‘Javanacittavasenā’’ti this is to show the regulation of that object. For it is said that "the object must be regulated by the javana." The Ādi includes rebirth-consciousness. For it is not the condition for its own more intense object.Yo yo paccayo laddho hotīti means whichever condition is assembled in the above-mentioned pleasant objects etc. for the arising of that object.Kiñci antaranti means a small interval.Udakamivāti means like water flowing against the current.

Dvikkhattuṃ sakiṃ vāti is said in accordance with the style of speech in places such as "eight or ten" etc. (a. ni. 8.11; pārā. 11). However, they explain it as only twice. Since it is a resultant consciousness, and since the adverting is far away, and since it has all the characteristics of the mūlabhavaṅga etc., bhavaṅga, that which is worthy of occurring in the object, that javana, the object is its object, therefore it is called tadārammaṇa, having dropped one word of the object word, just like "kāmāvacaraṃ, oṭṭhamukha" etc. Here, some do not want (kiriyājavanānantaraṃ) it after action-javana, because in the Paṭṭhāna, "when wholesome and unwholesome cease, the result arises as an object of that" (paṭṭhā. 1.1.406), it is said that only for resultant states is that the object immediately after. For the javana with momentum, like a boat, the stream of the river pursues the bhavaṅga, but the peaceful action-javana, not having six factors of equanimity, like a leaf-cup, is not a stream of the river. Therefore, this shows that even when obtainable, it is not said anywhere due to some intention, just as in the Dhammasaṅgahā, even though obtainable, the adhipati is not stated in the unwholesome section. And the leaf-cup that is shown is not the same as what should be shown. For the turning and movement of the stream of the river is different for boats and leaf-cups; therefore, the pursuit of the stream of the river by the boat and the non-pursuit by the leaf-cup is appropriate, but here the turning and movement of the bhavaṅga-stream of the action-javana and the other javanas is similar, so this non-pursuit and the other's pursuit is not appropriate. Therefore, it should be investigated.

Bhavaṅgamevāti the determination is because the end of existence is not intended here. Otherwise, there would be no death at the end of that object.Dassanādīnīti means seeing, hearing, smelling, tasting, touching. The word Iti has the meaning of "and so forth," therefore the inclusion of receiving etc. should be seen. From rebirth, it is only bhavaṅga, from bhavaṅga, it is only adverting, thus, just by the cittaniyamavaseneva due to the process of this fixed order of consciousness. Tampīti even the death-consciousness. Like the rebirth-linking bhavaṅga-consciousnesses, ekūnavīsatividhameva hoti it is only of nineteen kinds, because there is no difference in meaning.

Bhavagatiṭhitinivāsesūti means in the three existences, the five destinies, the seven abodes of consciousness, and the nine abodes of beings. Whatever is without consciousness here should not be taken, because it is a talk about consciousness. ‘‘Etthā’’ti this should be connected with ‘‘saṃsaramānānaṃ sattāna’’nti. Here, among beings wandering in this way in those mentioned, the intention is that whoever attains arahantship follows the right practice.

Tassa of that arahant niruddhameva hoti the consciousness ceases permanently because there is no rebirth-linking.

Thus, the exposition of the detailed explanation of the aggregate of consciousness.

Exposition on the Aggregate of Feeling

456. That which is felt, that which is experienced, that which is affected by the mode of experiencing, the aggregate of phenomena to be noted, is vedayitalakkhaṇaṃ. However, that is feeling in meaning, therefore he said ‘‘vedayitalakkhaṇaṃ nāma vedanāvā’’. Or, feeling is called vedayitalakkhaṇaṃ, relying on an assumed distinction, even by way of a different-word compound due to the quality of having feeling, therefore he said ‘‘vedayitalakkhaṇaṃ nāma vedanāvā’’.Vedayati vedayatīti the statement in terms of the desire to pervade is to show the continuous occurrence of feeling in its object. The indication of the agent is to show that there is no agent other than the nature of phenomena.Itīti the meaning of the reason is not fixed.Khoti is merely an embellishment of the word.Tasmāti that is its regulation. This is what is said – because it experiences the taste of the object according to conditions, therefore it is called feeling.

‘‘Kusalaviññāṇena sampayuttā’’ti this should be seen as a characteristic of wholesome feeling. Whatever wholesome feeling there is, all of it is associated with wholesome consciousness, but not to show the complete attainment of its wholesomeness. For the wholesomeness of wholesome feeling is not due to association with wholesome consciousness, but due to appropriate attention etc.. Therefore, he said ‘‘jātivasenā’’.Akusalādīsupi this is the same method. Just as it is threefold in terms of association with wholesome etc. consciousness by way of nature, so too, it should be understood as ninety-onefold in terms of association with the ninety-one consciousnesses.Sabhāvabhedatoti means only by way of the distinction made in the nature itself, without taking the distinction obtainable in terms of the associated plane, object etc..

"Tattha" etc. is the beginning. "Akusalavipākenā": here too, "sampayutta with kāyaviññāṇa" should be brought in and connected. Just as when someone strikes an anvil with an iron hammer after placing a wad of cotton on it, the hammer, passing through the cotton, strikes the anvil, and the sound is strong; similarly, due to the strength of impact and non-impact, kāyaviññāṇa associated with pleasure occurs in desirable and moderately desirable objects. And in undesirable and moderately undesirable objects, it is associated with pain, hence he said, "kusala…pe… dukkha". Five kāmāvacara vipāka viññāṇas are associated with joy (somanassa) through the object of action (kammārammaṇa); four rūpāvacara vipākas through action; the remaining thirteen kāmāvacaras, eight rūpāvacaras, and thirty-two lokuttaras are associated with joy appropriately, based on cetobhisaṅkhārārammaṇa, pādaka, etc., thus he said, "somanassa is sampayutta with sixty-two viññāṇas". "Domanassa with two" akusala viññāṇas is sampayutta based on cetobhisaṅkhārārammaṇa, etc.

"Avasesapañcapaññāsāyā": Setting aside the sixty-six viññāṇas mentioned, with the remaining fifty-five. Among them, kusalākusala vipākas, though appropriately associated with pleasure and pain in desirable and undesirable objects due to being without conceptualization (nibbikappa), the eight viññāṇas dependent on eye etc. are only associated with equanimity (upekkhā) everywhere, like two wads of cotton due to the weak impact of the two pairs of upādārūpas, and due to the strong condition (balavapaccayatā) of pleasure and pain, and the absence of them (tesañca tadabhāvato). The āvajjana and sampaṭicchana viññāṇas arising from unprecedented objects and conditions, the voṭṭhabbana which is the first of the beginning of action with dissimilar and uninterrupted condition, the akusalavipāka paṭisandhi etc. which are the basis of the result of akusala due to the predominance of kāyadukkha, and the kāmāvacara kusala vipāka viññāṇas arising in moderately desirable objects, are only associated with upekkhā. Or, it is fitting that the experience of vipāka through action is neither pleasant nor painful in desirable or undesirable objects. And with upekkhā being the nature of vipāka, the desirability for kusala vipāka and the undesirability for akusala vipāka should be understood based on the object of action. However, the remaining thirty-seven viññāṇas are associated with upekkhā based on cetobhisaṅkhārārammaṇa, pādaka, etc.; thus, the association of upekkhā with fifty-five viññāṇas should be understood.

"iṭṭhaphoṭṭhabbānubhavanalakkhaṇaṃ sukha": because there is no deviation from that. Upabrūhanaṃ means greatly strengthening, increasing. Now, this kāma is also obtained in cetasikasukha, but that is savikappaka, even by means of cetobhisaṅkhāra. But this is nibbikappaka, surpassing that because of its inherent nature (sabhāvasiddhattā), thus he says, "sampayuttānaṃ upabrūhanarasa". Assādiyati, it is tasted, is assāda, sukha vedanā. Therefore, the Blessed One said, "That, monks, which arises dependent on the five aggregates subject to clinging, sukha and somanassa, this is called, monks, assāda in the five aggregates subject to clinging" (saṃ. ni. 3.26). Because it is dependent on the body, kāye bhavo, kāyiko, that itself is assāda, thus it stands forth as kāyikaassādapaccupaṭṭhānaṃ. Kāyindriyapadaṭṭhānaṃ because there is no separate object (anaññavatthukattā).

The characteristics, etc. of dukkha should be understood according to the method stated.

iṭṭhārammaṇānubhavanalakkhaṇaṃ. Therefore, he said "yathā tathā vā iṭṭhākārasambhogarasa", by way of true or untrue form of the desirable object, "saṃbhuñjanarasaṃ," the function of experiencing, is the meaning. "Passaddhipadaṭṭhāna": this was said relying on the suttapada "passaddhakāyo sukhaṃ vedetī" (saṃ. ni. 5.376; a. ni. 11.12), but that should be understood in terms of nirāmisa somanassa.</line

The characteristics, etc. of domanassa should be understood in the opposite way to what was said about somanassa. The fact that domanassa arises in the kāmadhātu makes it exclusively based on the hadayavatthu; that is the distinction.

majjhattavedayitalakkhaṇā. Just from the experience of middleness, nātiupabrūhanamilāpanarasā of the sampayutta dhammas. "Santabhāvapaccupaṭṭhānā": this should be understood in terms of anavajja and nirāmisa upekkhā, not for all.

Thus, the description of the introduction to the detailed exposition in the vedanākkhandha.

Saññākkhandhakathāvaṇṇanā

457.Sañjānanalakkhaṇaṃ nāma saññāvā etc., what should be said, that should be understood in the same way as stated in the vedanākkhandha niddesa.

"na hi taṃ viññāṇaṃ…pe… saññāyā".

Sabbāvā: Even the four planes (catubhūmikāpi). Or, as vedanā was described from the characteristic of dividing (bhedanalakkhaṇādito) because of its distinct nature, this is not so; however, this, all of it, has the characteristic of recognition (sañjānanalakkhaṇā). The recognition of the distinction of blue etc. is recognition, making recognition the characteristic of this, thus sañjānanalakkhaṇā. So it is called paccābhiññāṇarasa because of recognizing by means of a sign (abhiññāṇa). Indeed, the function of recognizing again by means of a sign (nimitta) is paccābhiññāṇarasā. Its arising should be understood at the time of recognizing again with that sign, after making a sign on the wood by the carpenter. Therefore, he said, "tadeveta" etc. The cause of recognizing again is punasañjānanapaccayo, that very sign is puna…pe… nimitta, its making, puna…pe… karaṇaṃ, or the making of the sign that is the condition for recognizing again is puna…pe… karaṇaṃ, its function is punasañjānanapaccayanimittakaraṇarasā. Punasañjānananimittakaraṇaṃ should be connected in the same way for all saññā, by nimittakārikāya, and because of the continuity of recognizing by means of a sign (nimittena sañjānanantiyā ca sabbāya saññāya samānaṃ yojetabbaṃ). Abhinivesakaraṇaṃ should be seen only in terms of clinging to perception (saññābhinivesamatteneva) "this alone is true" (ma. ni. 2.187, 202, 203, 427; ma. ni. 3.27-29). Yathāupaṭṭhitavisayapadaṭṭhānā because of its non-conceptual nature (avikappasabhāvattā). However, saññā associated with ñāṇa only follows ñāṇa, therefore, it is abhinivesakārikā, and it is not a grasper of what is contrary (viparītaggāhikā ca na hoti). By this very reason, it should be understood that because of being associated with samādhi, there is no impermanence (aciraṭṭhānatā ca na hotīti veditabbā). Thus, for saññā associated with rāga, diṭṭhi, māna, etc., there is the nature of following rāga, etc.

Thus, the description of the introduction to the detailed exposition in the saññākkhandha.

Saṅkhārakkhandhakathāvaṇṇanā

458.Rāsikaraṇalakkhaṇa means the characteristic of combining, therefore saṅkhāras are called āyūhanarasā. Indeed, saṅkhārakkhandha dhammas were thus spoken of due to the predominance of cetanā. Therefore, he said, "kiṃ pana tanti saṅkhārāyevā" etc. There, saṅkhatamabhisaṅkharontī means just as its result is saṅkhata, perfectly produced, so abhisaṅkharontīti is the meaning. Vipphārapaccupaṭṭhānā: here vipphāro means the state of being expanded, therefore, the meaning is sabyāpārapaccupaṭṭhānā.

niyatā. Sarūpena āgatā: Thus, they have come in their own form (sarūpeneva) in the Pali, without being made into a commentary. Because they only arise sometimes, they are not fixed (na niyatāti)aniyatā. Even if the aniyatā do not arise together at once (ekajjhaṃ na uppajjanti), however, because they have the nature of arising in that citta, "chattiṃsā" was said. Therefore, he said, "uppajjamānāpi ca na ekato uppajjantī".

459.Phusatī: this is a statement of the agent (kattuniddeso). What the reason is there, that has already been said below. Or, that by which they touch is phasso. Indeed, the sampayutta dhammas, proceeding in the object, are as if touching with the phassa which has the characteristic of touching. Or, merely touching the object is phasso, so the statement of the instrument is also fitting. The statement of the agent, instrument, and means for intrinsic dhammas is descriptive language (pariyāyakathā) because of imposing that form, the statement of the state is the non-descriptive language (nippariyāyakathā), thus it was said, "phusanalakkhaṇo". "Ayañhī" etc. is a confirmation of the characteristics etc. as stated. If this dharma is cetasika, and being an arūpadhamma, how can it have the characteristic of touching, and have the taste of colliding etc.? Keeping this internal objection (antolīnaṃ codanaṃ) in mind, to purify that, "arūpadhammopi samāno" etc. was said. There, "phusanākāreneva pavattatī": by this, he shows that this is the nature of that dhamma even though it is arūpa. And that proceeding in the mode of touching is clear in such instances as: the production of saliva in another who is watching someone eating an ambila ambapakkādi, the trembling of the body of a compassionate person seeing someone being harassed, the movement of the shins of a fearful person standing on the ground seeing a man perched on the branch of a tree, the thighs becoming pillars seeing something frightening like pisācas etc.

Ekadesenā: with one side of itself, like two pieces of wood etc. Anallīyamānopī: even without adhering. The commonality of phassa with rūpa and sadda is the collision without adhering, not the state of being an object. Just as rūpa and sadda were said by "phusita" etc. without adhering to the eye and ear, so also the touching collisions of phassa with the object. Saṅghaṭṭana is the state of the coming together of citta and ārammaṇa. Therefore, he said, "cittamārammaṇañca saṅghaṭṭetī". The state of being a collision (saṅghaṭṭanarasatā) was said with taste in the sense of function, or phassa which arises from the coming together of the object and the base is said to be saṅghaṭṭanaraso. Just as in "dve pāṇī vajjeyyu" etc. (mi. pa. 2.3.8) the collision of the hand on the hand is a rūpadhamma that is a speciality of it, so also the collision of citta on the object should be seen as a cetasika dhamma that is a speciality of it. Because of the saying "Tiṇṇaṃ saṅgati phasso" (ma. ni. 1.204; 3.421, 425, 426; saṃ. ni. 2.43-44; 4.60), it should be taken as the coming together of cakkhurūpaviññāṇa etc., thus he said, "tikasannipātasaṅkhātassā" etc. The appropriate combination (samannāhāro) that is the cause of that phassa is tajjāsamannāhāro. The fact that the indriya is facing towards that, and the making of the object by āvajjana, the fact that the object is parikkhatatā, abhisaṅkhatatā, the meaning is the making of the state of being an object by viññāṇa. Just as a cow without skin, wherever it goes, only obtains dukkha, so vedanā always arises when there is phassa. And vedanā has the nature of a dukkha dart, thus it was said, "vedanādhiṭṭhānabhāvato pana niccammagāvī viya daṭṭhabbo".

460.Abhisandahati: binds, continues, causes to proceed. Cetanābhāvo: the state of functioning. Āyūhanaṃ: cetayanaṃ, movement. Saṃvidahanaṃ: deliberation. When cetanā, which is āyūhanarasā, is proceeding, all the sampayutta dhammas are intent on their respective functions, thus it is said to be sakiccaparakiccasādhikā. A senior student, when urging others to recite, recites himself. When a master carpenter starts to do the work of a carpenter, the others also do it. Ussāhanabhāvenā: by the state of making effort. Indeed, it is itself effort, causing the sampayutta dhammas to make effort. Ussāhanaṃ should be seen by way of āyūhana, not by way of vīriyussāha.

461.Vīrabhāvo means the dhamma by which one is called a hero; that is the meaning. Or vīriyaṃ is that which should be initiated or set in motion by a method, effort, the undertaking of this or that task, or exertion. Upatthambhanaṃ is the supporting, giving assistance, or maintaining of associated states by not allowing them to fall into the side of sloth. "Asaṃsīdanabhāvapaccupaṭṭhāna" is said because the state that is opposed to sinking is non-sinking, not merely the absence of sinking, but it stands present in the nature of non-sinking. Saṃvegapadaṭṭhāna means the foundation-basis for initiating effort through skillful action preceded by the eight kinds of saṃvega (A.N.A. 1.1.418). These eight vīriyārambhavatthūni, together with appropriate reflections, are stated thus: "The path must be traveled, the path has been traveled; the work must be done, the work has been done; a slight illness has arisen, he has recovered from being ill, recently recovered from illness; while wandering for alms in a village or town, he does not obtain enough coarse or fine food to fill himself; he obtains…pe… he fills himself." Or it refers to reflections rooted in these.

462."Jīvanti tenā" is said by prioritizing the fact that it is the cause of their life, namely, the maintenance of the co-born states that should be maintained by oneself is the activity of life, and that is their life. He further says, "jīvanamattameva vā ta" meaning that in reality, that is merely life.

463.Ādhiyatī means establishes. Avisāro is the state of not scattering of oneself. Avikkhepo is the non-distraction of associated states. The dhamma by which the associated states are not distracted is avikkhepo. It stands present as the calming of the mind, being opposed to distraction, which has the characteristic of non-subsidence; thus, it is upasamapaccupaṭṭhāno. Visesato means mostly. For there is also samādhi without happiness. The dīpacci illustration shows the state of continuity of samādhi.

464.Saddahanti etāyā shows that through the act of believing, the states that are occurring have faith as their condition by way of dominance therein. For when the states have such a conditionality, the expression 'the person believes' is used. Saddahanalakkhaṇā means having the characteristic of approving the object of faith. Okappanalakkhaṇā means having the characteristic of determining, having approached it, that 'this is so'. Pasādanarasā means having the function of gladdening the associated states or the person himself, by dispelling the defilement of callousness, making it a state without turbidity. Pakkhandanaṃ is approaching the object by way of conviction. Akālusabhāvo is non-callousness, meaning a state without turbidity. In places that are worthy of confidence, akusala, assaddhiyaṃ (lack of faith), and wrong resolve are the opposite of confidence, and the determination about the object that is the antithesis of that is adhimutti, not just the apanakādhimokkho (deciding with penetration). Saddheyyavatthu are the Triple Gem, action, and the result of action. Sotāpattiyaṅgāni are associating with good people, hearing the good Dhamma, wise attention, and practicing the Dhamma in accordance with the Dhamma. They should be seen as the hatthaṃ (hand) in taking up skillful states, the vittaṃ (wealth) in bestowing all kinds of fortune, and the bījaṃ (seed) in producing the fruit of deathlessness.

465.Saranti tāyā shows that through the act of remembering, the states that are occurring have mindfulness as their condition by way of dominance therein. For when the states have such a conditionality, the expression 'the person endowed with that remembers' is used. Apilāpanaṃ is maintaining the object, which is still like a stone, without allowing it to float away like a gourd in water; it is making non-forgetfulness. Asammoso is the function that is the antithesis of confusion, not merely the absence of confusion. Ārakkhapaccupaṭṭhānā because of the statement "with a mind guarded by mindfulness" (A.N. 10.20). Visayābhimukhabhāvo is the state of facing towards the object, because one becomes facing towards the object in the realm of the mind by that, that is, mindfulness. Kāyādisatipaṭṭhānāni are the body, etc., which are the objects of mindfulness, or mindfulness itself is the foundation-basis for the former and the latter.

466.Kāyaduccaritādīhī is an instrumental use in the sense of a cause. Hiriyatī means is ashamed, disgusted in the manner of shame. Tehiyevā means by those very kāyaduccaritādīhi. Ottappatī means is alarmed. "Pāpato jigucchanalakkhaṇā hirī" says that hirī is disgusted, seeing evil states as like filth. "Uttāsalakkhaṇaṃ ottappaṃ" says that ottappaṃ is terrified, seeing them as like heat. Vuttappakārenā means in the manner of shame and in the manner of terror. Attagāravapadaṭṭhānā is hirī because of arising internally and because of self-mastery. Paragāravapadaṭṭhānaṃ is ottappaṃ because of arising externally and because of world-mastery. To make that meaning even clearer, "attānaṃ hī" etc., is said. And the fact that hirī and ottappaṃ arise internally, etc., is stated in various places where it is evident, but there is never a separation of these from each other. For there is no shamefulness without fear, or fear of evil without shame. Lokapālakā In this context, the sutta passage "These two bright principles, monks, protect the world" (A.N. 2.9; Itivuttaka 42) regarding self-mastery and world-mastery, and the sutta passages "Having made self alone the master, having made the world alone the master" (A.N. 3.40) should be brought in and stated.

467.Because alobha is the opposite of greed, the states associated with that, or beings endowed with that, do not become greedy because of that; they themselves never become greedy, or in reality, it is just the nature of non-greed; therefore, "na lubbhantī" etc., is said. Eseva nayo means he extends the application of the three-fold agency with "na dussanti tenā" etc. Agedho is non-covetousness, non-desiring. Alaggabhāvo is non-attachment. Apariggaho is non-acceptance of any object in terms of 'mine'. Anallīnabhāvo means the state of not clinging, the intention of that. For thus it agrees with the simile.

468.The state of a rogue is roguishness, anger. Acaṇḍikkaṃ is the opposite of that, non-ill-will. Avirodho is non-conflict. Anukūlamitto is one who acts in accordance. Vinayaraso means the flavor of discipline. Sommabhāvo is loveliness in terms of gentleness.

469.Yathāsabhāvapaṭivedho is the penetration of each state according to its own nature. Akkhalitapaṭivedho is penetration without stumbling or failing. Visayobhāsanaṃ is the illumination of the object, dispelling the darkness of delusion that obscures it. Asammohapaccupaṭṭhāno means it stands present in such a way as not to be confused in any object, or it establishes the absence of that by way of being opposed to delusion. Sabbakusalānaṃ mūlabhūtā means being the foundation for all four-planed skillful states by establishing their well-established nature, not by establishing the skillful nature of those. For if the skillful nature of those were dependent on the skillful root, then in that case, there would be no condition of cause for the rūpas arising together with that. For they do not establish the skillful nature, etc., of those, nor are they not conditions. For it was said, "The root is a condition by way of root-condition for the states associated with the root, and for the rūpas that arise together with them" (Paṭṭhāna 1.1.1). And just as the skillful nature, so also the indeterminate nature would be dependent on the indeterminate root. In that case, there would be no indeterminate nature for the causeless cittas, and in unwholesome states where there is only one root, there would be no unwholesome nature for that; both could occur. Therefore, the skillful nature, etc., is not dependent on the root, but rather on wise attention, etc. But it should be understood that the roots are the means of establishing the well-established nature of those.

470.Passambhanaṃ is the subsiding of agitation. The word kāya is a collective term, and that is in terms of the three aggregates beginning with feeling, thus he says, "kāyoti cettha vedanādayo tayo khandhā". Therefore, he says, "There, what is bodily tranquility at that time? That which at that time is tranquility of the aggregate of feeling," etc. (Dha. Sa. 40). Daratho is agitation, a term for defilements that are dominated by restlessness, etc., which are conditions for displeasure, or for the four aggregates that are occurring in that way. Aparipphandasītibhāvo is the state of coolness devoid of burning and throbbing due to the crushing of agitation. Uddhaccādikilesā are defilements in which restlessness is predominant, or it includes all defilements by taking restlessness as the beginning. The same method applies in the remaining cases as well.

Garubhāvo is heaviness, a term for the four aggregates that are dominated by sloth and torpor, or that are occurring in that way. Adandhatā is the opposite of heaviness, not merely the absence of heaviness.

thambho is rigidity, the name for the four aggregates that are dominated by views and conceit, or are predominant in them. By crushing rigidity, they stand present in such a way as to be unimpeded in any object, or they establish non-obstruction in the associated states therein; thus, they are appaṭighātapaccupaṭṭhānā.

akammaññabhāvo is unworkability, unsuitability for meritorious actions such as giving and morality. In reality, they are defiled states such as sensual desire, or the four unwholesome aggregates that are predominant in them. Ārammaṇakaraṇasampatti is the accomplishment of taking the object in a workable manner. Avasesanīvaraṇādayo are the remaining sensual desire, etc., and the defiled states that share the same basis with them. Pasādanīyavatthūsu pasādāvahā means causing confidence in objects that are worthy of confidence, due to being the cause of pleasant occurrence by crushing the bonds. Suvaṇṇavisuddhi viyā just as the purification of gold, with its blackness removed, is fit for use in ornaments and modifications, so too this is fit for use in beneficial actions by the removal of defilements.

agelaññabhāvalakkhaṇā. By crushing the sickness that was mentioned, there is no fault of those, or they do not emit or occur as wretchedness of faults; thus, they are nirādīnavā, and they stand present in that way, or they establish that in the associated states; thus, they are nirādīnavapaccupaṭṭhānā.

kāyacittaajjavalakkhaṇā. Kāyacittakuṭilabhāvanimmaddanarasā because of the crushing of the crookedness of body and mind, reckoned as the crookedness of a ploughshare, the tip of a crescent, cow's urine, or a conch shell. From that very reason, they stand present in a state of non-dishonesty in every way, or they establish non-dishonesty in the associated states; thus, they are ajimhatāpaccupaṭṭhānā. The unwholesome aggregates that occur in that manner, which were said as "deceit has the characteristic of concealing faults that exist; fraud has the characteristic of assuming qualities that do not exist," and the defiled states that share the same basis with them are māyāsāṭheyyādikā. And here, by way of tranquility of mind, etc., the mind itself becomes tranquil, light, soft, workable, proficient, and upright. But by way of tranquility of body, etc., also the material body. Therefore, here the Blessed One has stated the two-fold nature of states, but not everywhere.

471.Chando is desire, wanting with regard to the object. However, in "desire is kāma", etc. (Vibha. 564), also craving is said, and in "he generates desire, he strives", etc. (Vibha. 432), also effort is said, therefore, to prevent that, "kattukāmatāyetaṃ adhivacana" is said. Kattukāmatā is called the desire to do. And because a mental state has an object, the desire to do is only by way of wanting to grasp the object, therefore, chando is said to have the characteristic of wanting to take an object, being kattukāmatālakkhaṇo. Therefore, he says "ārammaṇapariyesanaraso, ārammaṇena atthikatāpaccupaṭṭhāno". By whatever characteristic this one has the function of seeking its object, by that very characteristic it is also for the associated states due to having one object with them. Therefore, he says "ārammaṇaggahaṇe cāyaṃ cetaso hatthappasāraṇaṃ viya daṭṭhabbo". Now, this chanda that has arisen in skillful states is called skillful desire because of arising from wise attention.

472. Adhimuccana should be understood in terms of settling on an object (ārammaṇa), not in terms of satisfaction. For, settling on an object in one way or another is adhimuccana. Without adhimuccana, there is no inclination towards things like killing or giving. Saddhā, however, is the satisfaction (pasāda) that is adhimokkha towards things that bring satisfaction. This is the distinction between them. Voṭṭhabbana, on the other hand, functions by way of deciding on an object that has been investigated (santīrite atthe), and it becomes a condition for subsequent actions to occur in that way. If so, how is it with states associated with doubt (vicikicchā)? Even in those states, it should be seen as a condition for the manner of partially inclining (saṃsappanākārassa). Like a child who inclines this way and that, the non-inclination (asaṃsappanaṃ) towards the action that is the opposite of indecision, such as "I will do it or I will not do it," is asaṃsappanaṃ. In those cittuppādas in which this adhimokkha has the characteristic of settling, the object-dhamma (ārammaṇadhammo) itself is the dhamma to be settled upon (sanniṭṭheyyadhammo).

473. Kiriyākāro means the nature of doing; he speaks of the verbal noun (bhāvasādhana) of the word kāra. Manamhi kāro means doing to the object in the mind. Indeed, because the mind does to the object, by joining with the object, therefore that object is also done to in the mind. Purimamanato means from the bhavaṅga mind. Visadisamana means making the path-of-thought (vīthi) javana mind, he shows the path-of-thought javana by way of the generality of attention (manasikārasāmaññena).

It is said to have the characteristic of remembering (sāraṇalakkhaṇo). The characteristic of facing the object (visayābhimukhabhāvapaccupaṭṭhānatā) is due to sati not confusing, while the characteristic of attention is facing the object by way of joining (saṃyojanavasena ārammaṇābhimukhabhāvapaccupaṭṭhānatā). This is the distinction between them. Saying that it is included in the saṅkhārakkhandha only highlights that other acts of attention are included only in other khandhas. Thus, to show that it is included in the viññāṇakkhandha, it is said "vīthipaṭipādako," etc.

474. Tesu dhammesu means in those dhammas in which they themselves arise, in those citta-cetasika dhammas associated with themselves. Even though there is no object (anārammaṇattepi), because of being neutral towards those dhammas that occur together, it is called "tatramajjhattatā." Samavāhitalakkhaṇā means having the characteristic of proceeding equally and without discrepancy in their respective functions. Although it proceeds with neutrality, it directs associated dhammas to proceed in their respective functions, just as a king, even sitting silently, directs judges to be diligent in their respective functions in legal matters. Being a condition for proceeding without being lethargic or agitated is ūnādhikatānivāraṇarasā, this is said in terms of its function (kiccavasena). If so, how about the co-arisen dominant condition (sahajātādhipatino)? That too is its function. That which is the dominance of co-arisen dhammas is also its directing in that way; therefore, there is no fault here. Inclining as if with partiality, such as "Let this be a minor task, let this be a more important task," is pakkhapāto, the intention is that it seems to sever that.

"Aniyatesu icchantī" by this, he shows that it desires because of being included among other mental factors. Adosoyeva mettā (Goodwill is non-hate). For that itself is pointed out by "mettā mettāyanā," etc. (dha. sa. 1062). Upekkhā, the equanimity that they imagine along with mettā, that tatramajjhattupekkhāyeva (is only equanimity consisting in நடுநிலை).

475. Kāyaduccaritādivatthūna means things like others' lives, others' property, others' women, etc. Amaddanaṃ is the state of being opposed to crushing. It should be seen that the action of contracting from things like bodily misconduct is spoken of only as the action of contracting from bodily misconduct. Indeed, the viratis do not accord with having the characteristic of non-doing (akiriyapaccupaṭṭhānā) of the object of misconduct, but rather the contraction is due to the gentleness of the viratis and the misconduct. The distinction between them is that the hirottappas have a revulsion due to non-doing and so on.

476. Saṅkhārā means referring to the saṅkhārakkhandha dhammas. For these are intended here; otherwise, it would have to be said to be thirty-eight. Just as the citta, so also the dhammas associated with it are certainly accompanied by saṅkhāra in the second. He says "sasaṅkhārabhāvamattameva hettha viseso" (Here, the only distinction is being accompanied by saṅkhāra). Avasesā (The remaining) are the dhammas mentioned in the first.

Avasesā pañcamena sampayogaṃ gacchantī (The remaining go to connection with the fifth): here, how can they arise in states accompanied by karuṇā, muditā, and upekkhā? Because of the previous part. For karuṇā and muditā accompanied by upekkhā do not occur only in the attainment of appanā; however, they also occur elsewhere accompanied by upekkhā, according to the teachers.

"ṭhapetvā viratittaya". Tato means from the cetasikas mentioned in the first rūpāvacara. Teyevā means only the cetasikas mentioned in the fifth rūpāvacara. If so, what is the distinction from the rūpāvacara? He says "arūpāvacarabhāvoyeva hi ettha viseso" (Indeed, here, the only distinction is being arūpāvacara).

Paṭhamajjhānike means in the first jhāna. Maggaviññāṇe (In the path-consciousness) the connection is that it should be understood in the same way as stated, even in the four kinds of path-consciousness. Dutiyajjhānikādibhede maggaviññāṇe (In the path-consciousness with the distinction of the second jhāna, etc.): here, the word ādi includes the third, fourth, and fifth jhāna. What was said as "vuttanayenā" (in the same way as stated) is without distinction, showing that "karuṇāmuditāna," etc., to answer this charge. There, because the path-consciousnesses have nibbāna as their object, and karuṇā and muditā have beings as their object, they cannot arise there. And in the path-dhammas, due to the rule of the pādaka, there might sometimes be a separation from right intention (sammāsaṅkappa), but there is no separation from the viratis, because the ariya path proceeds only by cutting off bodily misconduct, etc., thus niyataviratitā (there is the fixed virati).

478. Na hiriyati (He is not ashamed) means he is not ashamed, thus ahiriko, a person, a citta, or a collection of dhammas associated with it. "Ahirika" is said by dropping one of the kaks, when it should be said as "Ahirikka". "Na ottappa" means he speaks of the dhamma that is the opposite of ottappa. Ajigucchanaṃ means non-disgusting, non-loathing. Alajjā means non-shame. Tehevā (by those themselves) means by bodily misconduct, etc. Asārajjaṃ means fearlessness. Anuttāso means non-trembling. Vuttapaṭipakkhavasenā (By way of what has been said about the opposites) means ahirika has the taste of doing evil due to the manner of non-shame, and anottappa has non-trembling due to the manner of non-fear, the characteristics of non-contraction from evil and the bases for disrespect towards oneself and others are just as stated. Ajigucchanaṃ, like a village pig in filth, is non-disgust from the filth of defilements due to ahirika. Anuttāsaṃ, like a moth from fire, is non-trembling from evil due to anottappa. Thus, the expansion should be understood by way of what has been said about the opposites.

479. Lubbhanti tenā (By that, they lust), etc., what should be said in those places should be understood in accordance with what was said below. Lubbhantī means they strongly crave. Muyhantī means they do not understand. Ārammaṇaggahaṇaṃ (Grasping the object) means not releasing the object by clinging to it with the craving-infatuation that "this is mine," not merely doing to the object. Abhisaṅgo means attachment with a facing-towards attitude. Apariccāgo means non-abandoning, or difficulty in being released. Assādadassanaṃ means seeing the delight. For it is said, "For one who sees delight, craving increases" (saṃ. ni. 2.52, 54, 57).

480. Non-seeing of the true nature of dhammas is cittassa andhabhāvo (blindness of the citta). Aññāṇaṃ is the opposite of knowledge. The inability to penetrate is asampaṭivedho. Just as knowledge is not obtained to penetrate the nature of the object, so the proceeding of delusion is ārammaṇasabhāvacchādanaṃ (covering over the nature of the object). It presents wrong practice, or it is grasped by way of being the opposite of right practice, thus it is asammāpaṭipattipaccupaṭṭhāno (wrong practice characteristic). For one who arises, blinding is darkness, thus it manifests itself, thus it is andhakārapaccupaṭṭhāno (darkness characteristic).

481. Micchā means the opposite of the nature of dhammas, meaning permanence, etc. Ayoniso abhiniveso (Unwise clinging) means clinging without skillful means, clinging to the wrong path. Grasping from beyond by transgressing the nature of dhammas is parāmāso. Clinging with the grasping of what is contrary, thinking "this alone is true, other things are empty" (ma. ni. 2.187, 202, 203; 3.27-29) is micchābhiniveso (wrong clinging).

482. Because of which dhamma the citta or the dhammas associated with it are agitated, that dhamma is uddhaccaṃ (agitation). Avūpasamo means not being calm and not being peaceful. Anavaṭṭhānarasa means having the function of wavering. Bhantatta means having the nature of wandering around. Cetaso avūpasame (In the non-stilling of the mind) in the purpose to be produced is laziness, or the object that is the condition for non-stilling is called "avūpasamo". Because of the utter inferiority of unwholesome dhammas, it is said "akusalabhāvena ca lāmakatta." (and lowness due to being unwholesome).

483. Thina and middha are unfixed here, not māna, etc. The unfixed nature of thina and middha here is the distinction from the first unwholesome citta in the second.

thinatā. Akammaññatā (akammaññatā) is thina by way of the failure of capability and destruction. Since the dhammas associated with it are enervated and have destroyed capabilities because of that very thing, therefore it is said "middhanatā middha" (The nature of middha is middha). Anussāhalakkhaṇa (Non-endeavor characteristic) means having the characteristic of being the opposite of endeavor. Averting and rejecting of viriya is vīriyāvanodanaṃ. It manifests itself in the manner of the associated dhammas sinking down, or it causes their sinking down to manifest, thus saṃsīdanapaccupaṭṭhānaṃ. Akammaññatālakkhaṇa (Unworkability characteristic): here, although thina itself is certainly of the nature of akammañña, it is of the citta, while middha is of the three khandhas of vedanā, etc.; this is the distinction here. Thus, in the Pāli, "What is thina there? That which is the citta's unfitness, unworkability. What is middha there? That which is the body's unfitness, unworkability" (dha. sa. 1162-1163), the instruction of these things occurred with this beginning. Onahanaṃ (Concealing) means closing off the doors of consciousness. Līnatā means a shrinking in grasping the object, in the nature of being shrunken. Since only the citta becomes contracted by thina, but by middha, like the three khandhas of vedanā, etc., also the body of form, therefore it manifests drowsiness and sleepiness; thus, it is said pacalāyikāniddāpaccupaṭṭhānaṃ (drowsiness and sleepiness characteristic). Arati means not wanting to do good deeds in secluded forest abodes. Vijambhikā means the occurrence of defilement that is the cause of the body's coarseness called vijambhana. Arativijambhikādīsū (In boredom, yawning, etc.): here, the word ādi includes fatigue, etc. This is a general statement in the purpose to be produced.

Avasesā (The remaining) are sixteen. Māna is unfixed here, thus there are seventeen with it. In Paṭṭhāna, in "conditioned by a saṃyojana dhamma, a saṃyojana dhamma arises by way of the root condition," here, kāmarāga four times, paṭigha three times, māna, vicikicchā, and bhavarāga, thus these three show the ten kinds of connections in the ten kinds of connections of the sakadāgāmi's saṃyojanas with the saṃyojanas. Saying, "conditioned by the kāmarāgasaṃyojana, the mānasaṃyojana [and] the avijjāsaṃyojana" (paṭṭhā. 3.4.1), and "conditioned by the kāmarāgasaṃyojana, the avijjāsaṃyojana" (paṭṭhā. 3.4.1), likewise, "conditioned by the mānasaṃyojana, the bhavarāgasaṃyojana [and] the avijjāsaṃyojana" (paṭṭhā 3.4.1), and "conditioned by the bhavarāgasaṃyojana, the avijjāsaṃyojana" (paṭṭhā. 3.4.1). By these connections that come in this way, the unfixed nature of māna is declared. If māna were fixed, the occurrence of kāmarāga without māna would not occur, likewise bhavarāga. If that were so, in Paṭṭhāna, the connection with kāmarāga four times would not occur, it would only occur three times. And it would not be rooted in bhavarāga. And thus, there would be a connection of saṃyojanas with saṃyojanas in eight ways, not ten ways. And it is shown as ten ways. Seyyādivasena uccato namanaṃ (Bowing down from highness in ways such as superiority) is unnati (elevation). Because of the very uplifting, it is saṃpaggaharaso (the flavor of encouragement). Not like viriya, by way of exerting oneself in accomplishing each task. The acceptance of even belittling oneself by demeaning oneself should be seen only as by way of encouragement. Ketu is said to be a very high flag; here, however, like a ketu, it is a ketu, a superior state of being foremost. Desiring that ketu-state called ketubhāvasaṅkhātaṃ is ketukamyaṃ, the citta. Because of which dhamma there is ketukamyaṃ, that is ketukamyatā. Because it occurs as "I am," the occurrence of māna is similar to that of diṭṭhi, therefore it does not occur together with diṭṭhi in one cittuppāda, and it is dependent on affection for self, thus he says "diṭṭhivippayuttalobhapadaṭṭhāno" (having greed as its basis, disconnected from views).

Etthāpi cāti (And here also), the ca-word draws in thina and middha.

485. Dussantī means they are malevolent. Caṇḍikkaṃ means anger. Because of the manner of its own proceeding, and by way of producing distorted and unpleasant forms, it is visappanaraso (the flavor of distorting). Because of producing the body's shaken state, it is attano nissayadahanaraso (the flavor of burning up its own support). Because malevolence is unpleasant to oneself and others at the time of enjoying the results, it visasaṃsaṭṭhapūtimuttaṃ viya daṭṭhabbo (should be seen as like poison-tainted urine), showing that it should not be grasped at all.

486. Showing that issā is the act of being jealous of others' attainments, he said, "issāyanā issā." Usūyanaṃ means intolerance. Tatthevā means in those very attainments of others. He said, "anabhiratirasā" to mean that the function of issā is the opposite of delight, not merely the absence of delight.

487.Taking the word macchariya, which is used in connection with the practice of stinginess, he said, "maccharabhāvo macchariyaṃ." However, according to the derivational meaning, the ancients said, "mā idaṃ acchariyaṃ aññesaṃ hotu, mayhameva hotūti macchariyaṃ," meaning "may this wonder not be for others, may it be for me alone." That macchariya stands including the characteristics and so on that are being mentioned. Saṅkocanapaccupaṭṭhānaṃ means having the characteristic of constriction by making one's own possessions not shared with others. Kaṭukākāragati means kaṭukañcukatā. Attasampatti means dwellings and so on.

488.Kukatanti: Here, even what is not done is kukata. For speakers say, "yaṃ mayā na kataṃ, taṃ kukataṃ," meaning "that which is not done by me is kukata." Indeed, he will say, "katākatānusocanarasa." Thus, having taken "kukata" here to mean an evil deed whether done or undone, and a good deed as well, and the mind that arises in the manner of remorse in relation to that, because of being associated with it, it should be seen that it is said "tassa bhāvo kukkuccaṃ." Pacchānutāpo means regretting and troubling afterward. Vippaṭisāro means reflecting in a distorted way in the manner of regretting a bad or good deed, whether done or undone, according to how it occurred. It should be seen as like slavery because of the condition of being dependent on others. Just as when there is slavery, a slave is dependent on others, so too is someone possessing kukkucca. For they are not able to engage in wholesome deeds according to their own nature. Or, because of being dependent on regretting deeds that are unwholesome or wholesome, they are bound by kukkucca in both ways; thus, it is like slavery.

thinamiddhasambhavovacati: The word ca should be brought in and connected.

490.Pavattiṭṭhitimattoti means merely having momentary existence. Because of the absence of certainty, from not being firmly established, like the state of mind that was said, "nivāte dīpaccīnaṃ ṭhiti viyā," like the flame of a lamp in a windless place, it is incapable of being a condition for the continuity of the stream of consciousness; thus, being merely a condition for the arising, it is pavattiṭṭhitimatto. Therefore, he said, "dubbalo samādhī." Vigatā cikicchā means it is said to be difficult to remedy, not that there is absolutely no remedy for vicikicchā; thus, he shows just that much meaning. Saṃsayo means doubt due to the way it keeps shifting, thinking "evaṃ nu kho, nanu kho," etc. Kampanarasā means having the function of agitating the mind in various objects. For uddhacca, having stayed fixed on the aspect it has grasped, keeps whirling, and thus occurs as agitation in a single object. Vicikicchā, however, even though it arises in just one object among rūpa and so on, still anticipates another aspect to be grasped, thinking "evaṃ nu kho, nanu kho, idaṃ nu kho, aññaṃ nu kho"; thus, there is agitation in various objects. Anicchayapaccupaṭṭhānā means establishing indecision. Anekaṃsagāhapaccupaṭṭhānā means presenting itself by way of grasping aspects of various natures in an object of diverse characteristics.

491.Sattārammaṇattāti means because the object is a concept of a being. Now, in reference to the objection that even the results of actions can have conceptual objects, he said, "ekantaparittārammaṇā hi kāmāvacaravipākā." Viratiyopi vipākesu na santīti: Here too, having considered in mind the objection that in some results of actions, there are also abstinences, he said, "pañca sikkhāpadā kusalāyevāti hi vutta," thus showing that in mundane results of actions, there are no abstinences.

Tesaṃ refers to the rūpāvacara, etc. resultant consciousnesses. This is a possessive word in the sense of causing and being caused.

492.Te means those ahetuka kiriyā saṅkhāras. There, ahetuka kiriyā associated with manodhātu are similar to those associated with wholesome resultant manodhātu; hasituppāda-associated ones are similar to those associated with somanassasahagata santīraṇa; and voṭṭhabbana-associated ones are similar to those associated with upekkhāsahagata santīraṇa. Showing this meaning, having said "kusala…pe… samānā," then, to show the difference that can be derived from that, "manoviññāṇadhātudvaye panā"tiādi was said. Vīriyasabbhāvato balappatto samādhi hoti means that samādhi, having attained strength due to the presence of effort, is "vīriyantaṃ balaṃ".

‘‘ṭhapetvā viratiyo’’ti. There is a difference in the kāmāvacara sahetuka kiriyā saṅkhāras from the abstinences in the kāmāvacara wholesome deeds, but there is no such thing in the mahaggata deeds, so he says "sabbākārenapī," meaning in every way, whether in terms of dhamma, object, or manner of occurrence.

Thus, the explanation of the extensive discourse on the saṅkhārakkhandha.

Explanation of the Discourse on the Division into Past, etc.

‘‘abhidhamme padabhājanīyanayenā’’ti.

493.The connection is that the khandhas were explained extensively by the Blessed One in this way. Therefore, the intention is that we will also describe the khandhas based on this passage. In "yaṃ kiñcī," yaṃ shows non-determination in a general way. Kiñcī shows non-determination by touching on a variety of kinds. By both, it encompasses and includes everything worthy of neuter designation, whether past…pe… near, little or much, whatever or suchlike, and therefore he says "anavasesapariyādānaṃ." Now, showing that because it proceeds beyond the intended meaning in other instances of neuter designation as well, "rūpa" is said in order to restrict overextension, he says "rūpanti atippasaṅganiyamanaṃ." Also, having taken "yaṃ kiñcī" with yaṃ as one word, a particle, and kiṃ as one word, because it indicates a single meaning of non-determination, "padadvayenāpī" is said. Assā refers to the rūpa. Atītādinā vibhāgaṃ ārabhati means beginning the division by past, future, present, etc.

494.Addhāsantatisamayakhaṇavasenāti: Here, the word addhā occurs in the time delimited by death and rebirth, as is known from the suttas such as "ahosiṃ nu kho ahamatītamaddhāna," etc. (ma. ni. 1.18; saṃ. ni. 2.20). Thus, in the Bhaddekaratta Sutta too, the state of being past, etc. is spoken of only in terms of addhā by "atītaṃ nānvāgameyyā," etc. (ma. ni. 3.272, 275, 276, 277). However, in the ultimate sense, the addhā that is being delimited, "tayome, bhikkhave, addhā, katame tayo? Atīto addhā anāgato addhā paccuppanno addhā" (dī. ni. 3.305; itivu. 63) is spoken of as delimited by a moment, according to the Niruttipatha Sutta. There, "yaṃ, bhikkhave, rūpaṃ jātaṃ…pe… pātubhūtaṃ. Atthīti tassa saṅkhā" (saṃ. ni. 3.62) states that what exists is present, and that before and after that, there is past and future. However, in other suttas, by and large, the past and so on addhā delimited by death and rebirth are spoken of, and that is what is spoken of here as "addhāvasenā."

eka- is said, and similarly with āhāra as well. Ekavīthiekajavanasamuṭṭhāna refers to what is said in terms of the five sense doors and the mind door. The discourse on continuity and time is said in the commentaries for the benefit of meditators. Janako means cause; upathambhako means condition; their function is producing and supporting. Just as the seed produces the sprout, and the earth, etc. support it; and just as kamma produces the resultant kaṭattā rūpa, and āhāra, etc. support it, so too, for each kalāpa and each cittuppāda, the function of the kamma, etc. that are causes, and the sahajāta, purejāta, and pacchājāta that are supportive conditions, should be connected as appropriate. Thus, because of the possibility of homogeneity and heterogeneity of utu, etc., the division into past, etc. of the rūpas arising from that in terms of continuity is spoken of; however, since there is no homogeneity or heterogeneity of kamma that produces effects in one lifetime, the division into past, etc. of the rūpas arising from that is spoken of only in terms of supportive conditions, not in terms of continuity. However, when there is a change of gender, then with strong unwholesome kamma, the male gender disappears, and with weak wholesome kamma, the female gender appears. And with weak unwholesome kamma, the female gender disappears, and with strong wholesome kamma, the male gender appears. Thus, there is indeed heterogeneity in kammasamuṭṭhāna rūpas as well, and so the division into past, etc. is possible in terms of continuity for those as well, but that is not always the case, and so it is not included.

Taṃtaṃsamayanti: That particular time, a moment etc. is of this, therefore taṃtaṃsamayaṃ, rūpaṃ, taṃtaṃsamayavantanti means the rūpa possesses that particular time.

Tato pubbeti: Before that, from the inclusion of the three moments. Anuppannattā means because it has not arisen, it is anāgataṃ. Pacchā means after that. Atītaṃ means because it has passed beyond the three moments. Because its function of being a cause and a condition is completed, it has passed beyond, that is atītaṃ, and it should be seen that in the arising moment, its function of being a cause is completed, because it is arisen fruit. The function of being a condition is in all three moments. The function of earth, etc. is sustaining, and the function of phassa, etc. is contacting, and so the action of what has its own function is sakiccaṃ, and the moment of doing what has its own function is sakiccakkhaṇo, or, being with its function, it is sakiccaṃ, and in whatever moment rūpa or arūpa that has its own function occurs, that is sakiccakkhaṇo, and it is paccuppanna in that moment. And here, in the discourse on the moment etc., the statement "tato pubbe anāgataṃ, pacchā atītaṃ" is without a synonym because there is no difference, unlike in the case of addhā, etc. For in terms of addhā, etc., different dhammas are obtained as past, different as future, and different as present; however, in terms of the moment, etc., there is no difference in terms of dhamma, only a difference in terms of time. Before arising, it is future, in the three moments it is present, and after that it is past; therefore, it is without a synonym, because there is no possibility of saying that the past is future, etc. in any way, unlike with addhāpaccuppanna, etc.

495.Having said "vuttanayo eva" in reference to the internal and external division mentioned below, even though the meaning of the word "ajjhattika" can be obtained there as only internal, still there is indeed a difference in the meanings of the words ajjhatta and ajjhattika, and of bahiddhā and bāhira. Thus, the word ajjhattika functions like the word bāhira with respect to cakkhu, etc. and rūpa, etc. that belong to another's continuum, but the word ajjhatta functions only with respect to the cakkhurūpa, etc. belonging to one's own continuum of that particular being, just like the word bahiddhā with respect to those other than that. Therefore, to show that meaning, "apicā"tiādi is said. There, idhāti means in this suttanta method. The intention is that what is uniquely internal is not just the previously mentioned internal, and what belongs to another person is not just the previously mentioned external.

496.The connection is that the difference between inferior and superior should be understood both synonymously and without a synonym. Tadeva is the rūpa of those who are beautiful. Yatthāti means in whatever object. Taṃ hīnaṃ means that which, having made it an object, an unwholesome resultant consciousness arises in, is inferior because of being undesirable. Taṃ paṇītaṃ means that which is a wholesome result, is superior because of being desirable. For just as an unwholesome result is itself undesirable and arises only in what is undesirable, not in what is desirable, so too a wholesome result is itself desirable and arises only in what is desirable, not in what is undesirable. Thus, it is said in the Aṭṭhakathā—

"Due to unwholesome kamma, the five kāmaguṇas are divided as undesirable, but there is nothing undesirable that is due to wholesome kamma; everything is desirable. Due to wholesome kamma, the five kāmaguṇas are divided as desirable. For there is nothing undesirable that is due to wholesome kamma; everything is desirable" (vibha. aṭṭha. 6).

There, some forms of elephants, etc. that are pleasing are produced by unwholesome kamma, but those do not become the cause of happiness for those very elephants, etc. For only what is produced by one's own wholesome deed becomes the condition for happiness for that particular being, and what is produced by unwholesome kamma becomes the condition for suffering. Therefore, the desirability and undesirability of what is produced by kamma can be connected based on the being who does the kamma. There, what is said, "there is nothing undesirable that is due to wholesome kamma," and it is not said, "there is nothing desirable that is due to unwholesome kamma"; therefore, it will be permitted that even a beautiful thing produced by unwholesome kamma is desirable to other beings, but what is produced by wholesome kamma is desirable to everyone.

In the suttas, kāmaguṇas means desirable rūpa, etc. are said.

Vuttanayamevāti By saying "according to the manner stated," it is indicated that nearness and distance are shown in terms of definition and location. Thus, he said, "Here, nearness and distance should be understood by taking location as the basis." In that case, from what point is form considered near in terms of location, and from what point is it considered far? When speaking in ordinary terms, twelve cubits is called the limit of hearing distance. Within that limit, it is near; beyond that, it is far. In this context, subtle form, when far, is far in terms of both definition and location. However, when near, it is near only in terms of location, not definition. Gross form, when near, is near in terms of both definition and location; when far, it is far only in terms of location, not definition. However, because it is said "taking each basis," one's own form is considered near, but distant for another being even within the womb. Near for one within the womb, but far for one standing outside—thus, nearness and distance should be understood in terms of what is inside and outside, such as within a womb, enclosure, monastery, boundary, village, field, country, kingdom, ocean, or world-system.

497.Tadekajjhanti "tadekajjhaṃ" means to one place, together. Abhisaṃyūhitvāti "abhisaṃyūhitvā" means collecting, or making a group. Abhisaṅkhipitvāti "abhisaṅkhipitvā" means contracting, making concise. ‘‘Sabbampi rūpaṃ…pe… dassitaṃ hotī’’ti With this, he shows the state of having equal case concord between the words of the form aggregate. Therefore, he said, ‘‘na hi rūpato añño rūpakkhandho nāma atthī’’ti "for indeed, there is no form aggregate other than form."

498.Rāsibhāvūpagamanena vedanākkhandhādayoti It should be brought and connected by saying that the aggregates of feeling, etc., are shown by approaching the state of a mass.

Santativasena, khaṇādivasena cāti Here, the non-mention of the division into past, etc., based on duration of time, is because of the statement of the state of past, etc., being different based on pleasant, etc. For not only pleasant feelings, based on duration and time, are past, etc.; likewise, not only painful feelings, and neither-painful-nor-pleasant feelings, which are different due to being physical, mental, etc. Therefore, the aggregate of feeling, due to being delimited by them, deserves to be spoken of in terms of past, etc., based on duration and time; but individual parts of feeling, when grasped, deserve delimitation by continuity and moment, because they must be delimited and grasped in that way. However, in one continuum, among the many different kinds of pleasant feelings, etc., the one kind of difference that is grasped as something to be delimited—the continuity that is the delimiter of that manifest type, occurring with the door and object together, and occurring with the combination of a single kind of object that produces it without interruption—is fit to occur. Therefore, without mentioning another difference of it, the grasping as a delimiter is done, or the rapidly changing immaterial phenomena deserve delimitation only by the change, so the delimitation is spoken of only in terms of continuity and moment. The feeling accompanied by faith, etc., occurring with the combination of a single kind of object, is present for one seeing the Buddha image or hearing the Dhamma even for a day. ‘‘Pubbantāparantamajjhattagatā’’ti With this, he shows the stated manner in terms of the causal condition function.

499.Sabyāpārasaussāhasavipākatā Because being with activity, effort, and result is common to all three, namely wholesome and so on, to show that it is uncommon, ‘‘sāvajjakiriyahetuto’’tiādi etc., was said. There, sāvajjakiriyahetutoti "sāvajjakiriyahetuto" means due to the cause of blameworthy actions, such as killing living beings, and so forth. Kilesasantāpabhāvatoti "kilesasantāpabhāvato" means due to the state of being distressed by the burning of defilements. For wholesome feeling, which has a subsided nature, oḷārikā. Sabyāpāratoti "oḷārikā. Sabyāpārato" means with effort. Therefore, saying the occurrence in such a way that there must be a result, he speaks of the most suitable for the production of result. Saussāhatoti "saussāhato" means with energy, thus, the capability of producing result. Savipākatoti "savipākato" means due to the existence of result, thus, the accomplishment of result by the concurrence of another condition. By the three terms, he shows only the nature of result. Or, due to the existence of activity of bodily action, etc., sabyāpārato, due to the impelling effort, saussāhato, due to the capability of producing result, savipākatoti thus, the meaning should be understood here. Even an action that does not produce a result, like a wholesome action, is with activity and with effort; therefore, without mentioning both of them, in the section on action which is indeterminate, only "savipākato" is said. Sabyābajjhatoti "sabyābajjhato" means with distress, due to the distress of defilements. Vuttavipariyāyatoti "vuttavipariyāyato" means from the opposite of what was said, due to the cause of blameless actions, due to the absence of burning by defilements, and because of having a subsided course due to being without distress—thus, from the reverse of what was said for unwholesome. Yathāyoganti "yathāyogaṃ" means according to suitability. The meaning is: whichever of the three causes is suitable for whichever, according to that. Vipāka which is indeterminate is gross by three causes than wholesome and unwholesome feelings. Than action which is indeterminate, due to being with result, or due to being especially with activity and effort and with result. Vuttapariyāyenāti "vuttapariyāyena" means Vipāka which is indeterminate is subtle than those wholesome and unwholesome feelings, due to being without activity, without effort, and without result. Than action which is indeterminate, due to being without result, or due to being especially with activity and effort and without result—thus, by the reverse of what was said for wholesome and unwholesome. For resultants, thrown by the force of action and being reflections of action, are without activity of bodily action, etc., and without effort. And action with effort is of a nature without result. For those of a nature with result are gross, like those with a womb.

500.Nirassādatoti "nirassādato" means due to the absence of taste, due to the rejection of pleasure. Savipphāratoti "savipphārato" means with throbbing, that is, unpacified. Abhibhavanatoti "abhibhavanato" means by overpowering. For pleasant feeling, there is no middleness; for equanimity, there is no continuity. But continuity, etc., are obtainable in all pleasant and equanimous feelings, so ‘‘yathāyoga’’nti "as appropriate," was said. Pākaṭatoti "pākaṭato" means due to being manifest, because it must be known even when seeing "happy," "suffering." Sāadukkhamasukhā vedanā. That feeling that is neither painful nor pleasant.

501.Asamāpannasamāpanna-ggahaṇena Here, by the taking of "non-attainment and attainment," it should be understood that the grossness and subtlety of feelings are spoken of even in terms of planes. Itarāsamāpannassa vedanā. The other is the feeling of one in attainment.

Oghaniyatoti Because it must be crossed over by making the sense fields an object. Likewise, yoganiyato, ganthaniyato cāti here also, just as a bond is tying, so the benefit of it is association by way of being an object, therefore, ganthaniyaṃ. Thus, nīvaraṇiyaṃ, upādāniyañcaveditabbaṃ. It should be understood as nīvaraṇiyaṃ, upādāniyaṃ. Because they are engaged in defilement, or deserve defilement, therefore, saṃkilesikā. Sāanāsavā. Saṃkilesikā. That which is without taints.

502.Tatthāti In that, in the manner stated, in terms of grossness and subtlety. Sambhedoti "sambhedo" means mixing. The fault of again attaining gross or subtle states in terms of jāti and so on, even for those that are said to be "gross" and "subtle," should be avoided in such a way that it does not happen. To show the grossness in terms of inherent nature, person, and mundane, for feeling that is subtle in terms of jāti, ‘‘vuttañheta’’ntiādi etc., was said to show it in terms of statement. Evaṃ sukhādayopīti Here, unwholesome feeling is gross in terms of jāti, but subtle in terms of inherent nature. Wholesome pleasant feeling accompanied by jhāna is gross in terms of jāti, but subtle in terms of person, making it the feeling of one in attainment—thus, it should be connected in this way. ‘‘Na parāmasitabbo’’ti By this, it shows that the four sections, jāti and so on, should be taken as entirely unmixed with one another. Thus, there is avoidance of mixing, not otherwise. To show that this meaning should be shown in terms of the indeterminate aspect, likewise in terms of the wholesome and unwholesome aspect, and just as in terms of the jāti aspect, likewise in terms of the inherent nature aspect, etc., ‘‘esa nayo sabbatthā’’ti he extends this.

‘‘apicā’’tiādi etc., is begun. ‘‘Nissayadahanato’’ti With this, he shows the manifest, cruel occurrence associated with aversion. Niyatāti "niyatā" means determined by the determination of wrong view, having attained the state of immediateness, due to being the result of the duration of the eon, like that of Devadatta, kappaṭṭhitikā. Asaṅkhārikādue to inherent sharpness, is oḷārikā. Diṭṭhisampayuttādue to great fault, is oḷārikā. Diṭṭhisampayuttāis also gross if it is fixed, tato kappaṭṭhitikā, tato asaṅkhārikāti the three are spoken of together because the manner has been stated below; they should each be connected separately. Therefore, he says ‘‘itarā sukhumā’’ti. Avisesenāti Without distinction, it means associated with aversion, associated with greed without distinction. Akusalā bahuvipākāis oḷārikābecause it is caused by aversion. Likewise, kusalā appavipākā. Unwholesome is sukhumādue to mild aversion. Likewise, kusalā bahuvipākā**.

Bhāvanāmayāpīti It should be understood that by differentiating bhāvanāmaya, the differentiating of dānamaya and sīlamaya has also been shown by implication. Because sometimes, even with a mind disassociated with knowledge, there is attention to the strong power of development at certain times, it is said ‘‘bhāvanāmayāpi duhetukā’’ti. Taṃtaṃbhūmivipākakiriyāvedanāsūti Here, it should be led up to arahatship fruit by "kāmāvacaravipākā oḷārikā, rūpāvacarā sukhumā" and so on. It should be led up to the plane of neither-perception-nor-non-perception by "kāmāvacarakiriyā oḷārikā, rūpāvacarakiriyā sukhumā," and by the kāmāvacara plane, "dānākārappavattā oḷārikā, sīlākārappavattā sukhumā". To show that this division is just as in the jāti section, so too in the inherent nature section and so on, ‘‘dukkhādī’’tiādi etc., was said.

‘‘okāsavasena cāpī’’tiādi etc. Sukhāpīti pi-With the word, he combines neither-painful-nor-pleasant. Sabbatthāti In all planes. Yathānurūpanti "yathānurūpaṃ" means in accordance with whatever feeling is obtained wherever. Vatthuvasenāti In terms of whatever object the feeling occurs dependent on that. Hīnavatthukāti Feeling of someone eating broken rice having a base object is oḷārikādue to having a base object. For one eating rice with meat, it is sukhumādue to having a refined object.

503.Ādinā nayenāti "ādinā nayena" encompasses all Pali language. Visabhāgatāis being in unequal sections due to jāti, etc. Asaṃsaṭṭhatā,na asampayogo. Asadisakiccatā "asaṃsaṭṭhatā, na asampayogo" is dissimilarity of function, not non-association. If there were, coming near would occur due to extreme opposition, so touching, nearness would befall, but there is no association of feeling with feeling. And in the description of the word near, "sabhāgato ca sarikkhato cā" will be said, so the meaning should be understood in the manner stated. Asarikkhatāis having a dissimilar inherent nature. Sabbavāresūti "sabbavāresu" means in all cases that should be spoken of according to the manner stated in the division of gross and subtle. Sabhāgatāis being in equal sections due to jāti, etc., but sarikkhatāis having a similar inherent nature due to having painful result, etc. Therefore, he said ‘‘akusalā pana…pe… santike’’ti.

Thus ends the description of the extensive introduction to the division of the feeling aggregate into past, etc.

Description of the Section on Determining Order, etc.

504.Etanti Thus, this is an extensive introduction in the division into past, etc. Ñāṇabhedatthanti For the sake of the variety of knowledge. Kamatoti From the order of teaching, that is, from the reason why this order of teaching was done. Visesatoti From distinction, that is, from the division into aggregates and aggregates of grasping. Anūnādhikatoti From having five aspects. Upamātoti Because it should be compared to similes. Daṭṭhabbato dvidhāti Because it should be seen by knowledge in two ways. Passantassatthasiddhitoti According to the accomplishment of the desired goal of the one seeing. Vibhāvināti By the wise one.