English
That which one intends regarding pleasant beings, the bodily fetter of covetousness, the bodily fetter of ill-will in latent tendencies, all four fetters, this is the initial falling of the mind into the five sense pleasures, that volition by which, for one who contemplates their gratification, many evil unwholesome states become formless in the mind. The person, bound by craving, is subject to these defilement-pleasures as he wishes; this is called the planning in sense pleasures. Thus, all four floods. That by which one dwells associated with and cultivated in and clinging to these pleasures, this is volition. For one who is not free from craving, who has attained affection, when there is change and alteration, sorrow, lamentation, pain, displeasure, and despair arise, consciousness follows pain, the arising of the perishable state is remembered, the mind is overcome; this is called planned. For each one, what is intended and planned, that stability of consciousness, that stability Twofold are: standing by object and standing by nutriment. Therein, that standing by object, this is a condition for name-and-form. That standing by nutriment, that standing which produces renewed existence, and that standing which is for renewed existence, this is called an object. That is for the standing of consciousness. From that condition of consciousness, name-and-form, up to old age and death, one intends, and then again desires, since it is not for renewed existence in a future object, this opposite is declared. One does not intend, one does not desire, and one corrupts: thus a twofold declaration. Before this, there is that mental state, that conceived, uneradicated (state). From that condition, this standing of consciousness arises. 108. Or else, his latent tendencies manifest. From that condition, his renewed existence arises. Or else, one suspects him, to place him in a house, or subtle ones exist, or one does not suspect them in sensual pleasures. Thus, he is born even in constant houses. That leads to what we cannot conceive. Thus, formations are intended and conceived, and become objects. And that intention, and that conception, and that object which has arisen, both of these are objects for consciousness, and likewise for intention, and for conception, and for desire. Beings who have come into existence intend and conceive. That which is seeking does not intend and does not conceive. And what beings have come into existence? Those born from bodies, and egg-born, eggs unbroken, moisture-born, and not broken open: these have come into existence. What are those seeking existence? Those in the womb, those in the egg, those wandering in transmigration: these do not intend, do not desire, and do not conceive. Do latent tendencies not produce renewed existence? Those beings who have come into existence, those seeking existence, they are stable. Or those who, being mindful, intend and desire, they are stable. They do not intend, they do not desire, they do not conceive, and they wander in transmigration by latent tendencies. Another way. Those noble individuals who are trainees, therein, they do not intend, and they do not conceive, yet they arise again by latent tendencies. Another way. Subtle beings, those on land, those in water, do not come within the range of sight. they do not intend, nor do they resolve, and they wander in transmigration with latent tendencies. Another explanation. All the monks of Bāhika are conceited, they do not intend, nor do they aspire, and they wander in transmigration with latent tendencies. They do not intend, nor do they resolve, nor do they have latent tendencies. This is not an object for the stability of consciousness. "He does not intend" shows the eradication of the obsessions. "He has no latent tendencies" shows the eradication of the latent tendencies. "He does not intend" shows the abandonment of gross defilements. "He has no latent tendencies" shows the abandonment of subtle defilements. "He does not intend" means the ground by which, "nor does he aspire" means a once-returner, a non-returner, "he has no latent tendencies" means an Arahant. "He does not intend" shows the abandonment by the opposite of the virtue aggregate. "He does not aspire" shows the abandonment by the opposite of the concentration aggregate. "He has no latent tendencies" shows the abandonment by the opposite of the wisdom aggregate. "He does not intend" shows the abandonment of demeritorious formations. "He does not aspire" shows the abandonment of meritorious formations. "He has no latent tendencies" shows the abandonment of imperturbable formations. "He does not intend" means the faculty of "I shall know the unknown." "He does not aspire" means the faculty of final knowledge. "He has no latent tendencies" means the faculty of one who has known. "He does not intend" means soft development of faculties. "He does not aspire" means medium development of faculties. "He has no latent tendencies" means supreme development of faculties. This is the meaning of the Sutta. 109. What is the teaching here? In this Sutta, the four noble truths are taught. Whatever is intended and whatever is resolved, there is an object for the mind to be established, to investigate, to be connected. "He does not intend, nor does he aspire," there is such an object, consciousness in latent tendencies, thus it is investigated, it is connected. He does not intend, he does not aspire. Having abandoned latent tendencies, they do not seek the stability of consciousness. Being investigated, it is connected. This is the analysis of connection. What is the proximate cause here? C Volition is the defilement. It is the proximate cause of volitional defilement. Conception is the proximate cause of clinging. Latent tendency is the proximate cause of defilement. For the destruction of their desire and lust, development is the abandonment of craving for existence. What is the characteristic there? That which is mental, felt, conceived, grasped, known. That consciousness is both object and condition. What is the four-fold array there? Here in the Sutta, what is the intention of the Blessed One? Those who do not wish for re-existence, they will not volitionally act nor will they aspire – this is the intention. "Turning" means: that which is volition, aspiration, latent tendency, and the abandonment of the standing of consciousness. These are two truths. "Analysis" means there is no ground for analysis. "Transformation" however, is the opposing Sutta. What is the synonym there? Volition is volition regarding form, up to volition regarding phenomena. That which is latent tendency, these are the seven latent tendencies. "Designation" means: volitional defilement is designated by designation. Conception is designated by the designation of clinging. Latent tendency is designated by the designation of cause. The standing of consciousness is designated by the designation of the cause of rebirth. Volition, conception, latent tendency, and cutting off are designated by the designation of the removal of desire and lust. In the first, some, by two transformations, dependent origination is a middle designation by way of specific conditionality. "Descent" means: by two transformations, suffering and origin, by the middle ones, path and cessation. "Purification" means the beginning of the Sutta in the Sutta. "Determination" means: all that is willed is designated as one by determination. Conception is designated as one by clinging. Consciousness is designated as one. "Requisites" means: the beautiful object, unwise attention, and volition are conditions by way of causal condition. The established phenomenon of consciousness is a condition by way of object condition. Attention to that is a condition by way of causal condition. What is the superimposition there? This Sutta is conceived; there, volition and abandonment should be indicated. By his view, consciousness is the condition, named... Formless up to old age and death, this is the superimposition. This is not an object for the standing of consciousness. With the cessation of consciousness, there is cessation of name-and-form. With the cessation of name-and-form, there is cessation up to old age and death. 110. Therein, what is the discourse pertaining to defilement, pertaining to penetration, and pertaining to the unconditioned? This world [see Ud. 30 in Udāna] is afflicted with suffering, up to those recluses or brahmins who declare liberation from existence through existence. Pertaining to defilement: indeed, dependent on acquisitions, this suffering arises. But when those cravings are abandoned, the monk who does not delight in existence, who is extinguished, for him, without clinging, there is no rebirth – this is pertaining to penetration. "Such a one has transcended all existences" – this is pertaining to the unconditioned. Therein, "afflicted with suffering" means suffering born of lust, born of hatred, born of delusion. It shows the state of those beings. "The world is afflicted with suffering" means contact is threefold: pleasant-feeling, painful-feeling, neither-pleasant-nor-painful-feeling. Therein, pleasant-feeling contact is suffering from lust, painful-feeling contact is suffering from hatred, neither-pleasant-nor-painful-feeling contact is suffering from delusion. And just as the Blessed One said in the first Valāhaka Sutta, in Gomagga [Komagga (Pī. Ka.) see A.N. 3.35]: "By which, young householder, one sleeps in suffering due to sufferings born of lust, born of hatred, born of delusion, those sufferings are not mine." "He speaks of disease as self" - afflicted by those sufferings, one obtains a threefold perversion: perversion of perception, perversion of thought, perversion of view. Therein, perceiving beauty in the unlovely is perversion of perception. Perceiving pleasure in suffering is perversion of thought.