English
"What they call pleasant and unpleasant in the world." "Pleasant" means pleasant feeling, and a desirable object. "Unpleasant" means painful feeling, and an undesirable object. "What they call in the world" means what they said, what they declare, what they speak, what they explain, what they use as a term— "What they call pleasant and unpleasant in the world." "Dependent on that, craving arises." Dependent on pleasant and unpleasant, dependent on happiness and suffering, dependent on joy and sorrow, dependent on desirable and undesirable, dependent on affection and aversion, craving arises, comes into being, is born, is produced, comes forth, is manifested— "Dependent on that, craving arises." "Having seen arising and passing away in forms." "In forms" means the four great elements and form derived from the four great elements. What is the arising of forms? That which is the arising, birth, production, manifestation, appearance of forms—this is the arising of forms. What is the passing away of forms? That which is the decay, decline, breaking up, disintegration, impermanence, disappearance of forms—this is the passing away of forms. "Having seen arising and passing away in forms" means having seen, having perceived, having weighed, having considered, having understood, having made clear the arising and passing away in forms— "Having seen arising and passing away in forms." "A being makes a judgment in the world." "Judgments" are two judgments— the judgment of craving, and the judgment of views. How does one make the judgment of craving? Here, for some, unarisen possessions do not arise, and arisen possessions waste away. He thinks thus: "By what means do unarisen possessions not arise for me, and arisen possessions waste away?" Then he thinks thus: "When I am devoted to the practice of heedlessness through liquor and fermented drinks, unarisen possessions do not arise for me, and arisen possessions waste away; when I am devoted to wandering in streets at improper times, unarisen possessions do not arise for me, and arisen... And wealth does not go to ruin; For me, devoted to frequenting assemblies... For me, devoted to places of gambling and heedlessness... For me, devoted to bad friends, wealth not arisen does not arise, and wealth arisen goes to ruin; For me, devoted to idleness, wealth not arisen does not arise, and wealth arisen goes to ruin. Having thus understood, he does not resort to the six doors to the ruin of wealth, he resorts to the six doors to the increase of wealth. Thus he makes a determination regarding craving. Or he proceeds by farming, or by trade, or by cattle-keeping, or by archery, or by royal service, or by some other craft. Thus he makes a determination regarding craving. How does he make a determination regarding views? When the eye arises, he knows: "My self has arisen." When the eye ceases, he knows: "My self has ceased, my self has vanished." Thus he makes a determination regarding views. When the ear... nose... tongue... body... form... sound... smell... taste... touch arises, he knows: "My self has arisen." When touch ceases, he knows: "My self has ceased, my self has vanished." Thus he makes a determination regarding views, he generates, produces, brings forth, brings into being. "Jantu" means a being, a person, a human... a man. "Loka" means the realms of woe... the realm of sense bases – a living being makes a determination in the world. Therefore the Blessed One said: "What they call pleasant and unpleasant in the world, Relying on that, craving arises; Seeing the arising and passing away in forms, A living being makes a determination in the world." Anger, false speech, and doubt, These phenomena exist in pairs; One who doubts should train for the path of knowledge, Having known the teachings declared by the recluse. Anger, false speech, and doubt. Anger means such a striking, an opposing of the mind... false speech is called mu... dispute. Doubt is called wavering. Anger arises even based on a desirable thing, anger arises even based on an undesirable thing. False speech arises even based on a desirable thing, false speech arises even based on an undesirable thing. Wavering arises even based on a desirable thing, wavering arises even based on an undesirable thing. How does anger arise based on an undesirable thing? Anger arises based on a naturally undesirable thing. "He acted to my detriment" — anger arises, "He acts to my detriment" — anger arises, "He will act to my detriment" — anger arises; "He acted to the detriment of my dear, beloved one" — anger arises, "He acts to the detriment of my dear, beloved one" — anger arises, "He will act to the detriment of my dear, beloved one" — anger arises; "He acted to the benefit of my disliked, unloved one" — anger arises, "He acts to the benefit of my disliked, unloved one" — anger arises, "He will act to the benefit of my disliked, unloved one" — anger arises. Thus, anger arises based on an undesirable thing. How does anger arise based on a desirable thing? Anger arises even from the fear of losing a desirable thing, anger arises even when it is being lost, anger arises even when it has been lost. Anger arises even from the fear of a desirable thing changing, anger arises even when it is changing, anger arises even when it has changed. Thus, anger arises based on a desirable thing. How does false speech arise based on an undesirable thing? Here, someone is bound by a snake-binding, or bound by a rope-binding, or bound by a chain-binding, or bound by a cane-binding, or bound by a creeper-binding, or bound by a prison-binding, or bound by an enclosure-binding, or bound by a village, town, city, or kingdom-binding, or bound by a country-binding; for the sake of release from that binding, he knowingly speaks falsely. Thus, false speech arises based on an undesirable thing. How based on a desirable thing How does false speech arise? Here, someone, for the sake of agreeable forms, knowingly speaks falsely... for the sake of agreeable sounds... smells... tastes... touches... for the sake of robes... almsfood... lodging... requisites for the sick, medicine, knowingly speaks falsely. Thus, based on a desirable thing, false speech arises. How does doubt arise based on an undesirable thing? "Shall I be freed from eye-sickness, or shall I not be freed from eye-sickness? Shall I be freed from ear-sickness... nose-sickness... tongue-sickness... body-sickness... head-sickness... ear-sickness... mouth-sickness... Shall I be freed from tooth-sickness, or shall I not be freed from tooth-sickness?" Thus, based on an undesirable thing, doubt arises. How does doubt arise based on a desirable thing? "Shall I obtain agreeable forms, or shall I not obtain agreeable forms? Shall I obtain agreeable sounds... smells... tastes... touches... family... group... dwelling... gain... fame... praise... happiness... robes... almsfood... lodging... requisites for the sick, medicine?" Thus, based on a desirable thing, doubt arises – anger, false speech, and doubt. These phenomena exist as a pair. When pleasant and unpleasant exist, when happiness and suffering exist, when joy and sorrow exist, when desirable and undesirable exist, when attachment and aversion exist, they are found, they are observed – these phenomena exist as a pair. One who doubts trains for the path of knowledge. Knowledge itself is the path of knowledge, the object of knowledge is also the path of knowledge, and phenomena co-arising with knowledge are also the path of knowledge. Just as the noble path is the noble path, the divine path is the divine path, the Brahma path is the Brahma path; even so, knowledge itself is the path of knowledge, the object of knowledge is also the path of knowledge, and phenomena co-arising with knowledge are also the path of knowledge. One trains, tiss. Three trainings: the training in higher virtue, the training in higher mind, the training in higher wisdom. What is the training in higher virtue? Here, a monk is virtuous, he dwells restrained by the Pātimokkha restraint, endowed with good conduct and resort, seeing danger in the slightest faults, he undertakes and trains in the training rules. A small collection of virtues… a great collection of virtues… Virtue is the foundation, the beginning, the practice, the restraint, the guarding, the mouth, the chief means for the attainment of wholesome states – this is the training in higher virtue. What is the training in higher mind? Here, a monk, quite secluded from sensual pleasures… (and so on) he enters and dwells in the fourth jhāna – this is the training in higher mind. What is the training in higher wisdom? Here, a monk is wise, endowed with wisdom that sees rise and fall, with noble, penetrative wisdom that leads to the right destruction of suffering. He understands "This is suffering" as it truly is… (and so on) he understands "This is the path leading to the cessation of suffering" as it truly is. He understands "These are the taints" as it truly is… (and so on) he understands "This is the path leading to the cessation of the taints" as it truly is – this is the training in higher wisdom. He trains for the path of knowledge for one who is doubtful. A doubtful person, one who is uncertain, wavering, perplexed, full of indecision, for the attainment of knowledge, for the touching of knowledge, for the realization of knowledge, should train in higher virtue, should train in higher mind, should train in higher wisdom. Contemplating these three trainings, he should train, knowing, he should train, seeing, he should train, reviewing, he should train, resolving his mind, he should train, with faith, he should resolve, he should train, exerting energy, he should train, establishing mindfulness, he should train, concentrating his mind, he should train, understanding with wisdom, he should train, knowing what is to be directly known, he should train,