English
Or, beings whose taints are not destroyed dwell here, because they are established in greed, etc., therefore, "objects." Both defilements and the objects of beings' establishment are "objects of defilements." Since here, defilements also dwell, arising as the immediately preceding condition, etc., therefore, "objects of defilements" are also "objects of defilements." 1236. Therein, what is greed? That which is lust, intense lust, this greed is defined with more than a hundred additional terms in three places: in the group of causes, the group of bonds, and in this group of defilements. It is defined with eight terms each in the groups of taints, fetters, floods, yokes, hindrances, and attachments. Therefore, it should be understood that it is grasped without any additional terms even in the places defined with more than a hundred additional terms, and in the places defined with eight terms each. Among them, in the groups of causes, bonds, hindrances, attachments, and defilements, craving that is to be abandoned by the four paths stands with only one aspect. In the taints, fetters, floods, and yokes, craving that is also to be abandoned by the four paths... they stand as separate parts. How? In the influxes, there are the influx of sensuality and the influx of becoming; in the fetters, there are the fetter of sensual lust and the fetter of lust for becoming; in the floods, there are the flood of sensuality and the flood of becoming; in the yokes, there are the yoke of sensuality and the yoke of becoming. But these defilement-objects should be brought forth by the order of defilements, and also by the order of the paths. By the order of defilements, greed is abandoned by four paths, hatred by the path of non-returning, conceit and pride by the path of arahantship, doubt and uncertainty by the path of stream-entry, sloth and torpor, etc., by the path of arahantship. By the order of the paths, doubt and uncertainty are abandoned by the path of stream-entry, hatred by the path of non-returning, the remaining seven by the path of arahantship. 1287. In the designation of the sense-sphere, "lower" means in the lower part. Avīci hell means: a hell where there is no vīci, no interval, no gap, either of flames or of beings, or of painful feeling. Niraya means: there is no ayo, no happiness, here. Niraya also means without taste, without essence. "Having made an end" means having made an end to that hell called Avīci. "Upper" means in the upper part. "Gods who control others' creations" means gods who have acquired such a designation because they control others' creations in regard to sensual pleasures. "Having made an interior" means having put inside. "Whatever in this interior" means whatever beings in this space. "Here are those who frequent" means since others also frequent in this interior, sometimes arising somewhere, therefore, to exclude them, it is said "those who frequent." Therefore, the inclusion is made of those who, having plunged into this interior, frequent everywhere and always arise, frequenting in the lower part, by way of the element-originated existence below Avīci hell. For they frequent having plunged in, they frequent only in the lower part, therefore, they are those who frequent. But now, by "included here," since these who frequent here also frequent elsewhere, but are not included there, therefore, the inclusion is made of those who frequent elsewhere as well. Now, since these phenomena included here are empty of a mass, are without a cause, and are of a nature... Showing the aggregates, beginning with "vato ca." 1289. In the designation of the Form Realm, "Brahmaloka" means the Brahma-abode, known as the first jhāna plane. The rest should be understood in the same way as described in the designation of the Sensuous Realm. Of one who has attained, in "vātiādi," the first term refers to wholesome jhāna, the second to resultant jhāna, and the third to inoperative jhāna, it should be understood. 1291. In the designation of the Formless Realm, "ākāsānañcāyatanūpage" means having reached the plane known as the ākāsānañcāyatana. The same method applies to the second term. The rest should be understood in the same way as described below. 1301. In the designation of the Dyad of Clinging, of the three unwholesome roots, that which is delusion, associated with greed, clings with greed, and associated with hatred, clings with hatred. But delusion associated with doubt and restlessness, and associated with views, should be understood as clinging with attachment, because of its single function of abandoning attachment, which is reckoned as attachment to form and attachment to the formless. Explanation of the Suttantika Dyads 1303. In the Suttantika dyads, in the discourse on the matrix, because the meanings have been distinguished, and because their designating terms are easily understood in the same way as described below, they are for the most part of obvious meaning. Here, however, is a special point: In the lightning simile, a man with sight, it seems, was proceeding along a road at night in the darkness of clouds. Because of the darkness, the road was not apparent to him. Lightning flashed forth and dispelled the darkness. Then, with the darkness gone, the road became visible to him. He again undertook the journey. Again, darkness descended. The road was not apparent. Lightning flashed forth and dispelled it. With the darkness gone, the road became visible. A third time he undertook the journey. Darkness descended. The road was not apparent. Lightning flashed forth and dispelled the darkness. There, the proceeding along the road in the darkness by the man with sight is like the beginning of insight by a noble disciple for the sake of the path of stream-entry. The time when the road is not apparent in the darkness is like the darkness that conceals the truth. The lightning Just as the first lightning flash, dispelling the darkness, the stream-entry path arises with its light, removing the darkness that conceals the truth. With the darkness gone, the path becomes clear, just as the stream-entry path makes the four noble truths clear. The path's clarity, however, is simply the clarity of the person possessing the path. Like striving for a second journey, it is the start of insight for the once-returning path. Like the path being indiscernible in the darkness, so is the darkness concealing the truth. Just as the second lightning flash, dispelling the darkness, the once-returning path arises with its light, removing the darkness that conceals the truth. With the darkness gone, the path becomes clear, just as the once-returning path makes the four noble truths clear. The path's clarity, however, is simply the clarity of the person possessing the path. Like striving for a third journey, it is the start of insight for the non-returning path. Like the path being indiscernible in the darkness, so is the darkness concealing the truth. Just as the third lightning flash, dispelling the darkness, the non-returning path arises with its light, removing the darkness that conceals the truth. With the darkness gone, the path becomes clear, just as the non-returning path makes the four noble truths clear. The path's clarity, however, is simply the clarity of the person possessing the path. Just as there is no stone or gem that the diamond cannot pierce, whatever it strikes, it penetrates completely. The diamond, when throwing, destroys completely. The path made by the diamond never returns to its original state. Just so, there is no defilement that the arahantship path cannot destroy. It penetrates all defilements, like a diamond. The arahantship path, destroying defilements, destroys them completely. Just as the path made by the diamond cannot return to its original state, so the defilements abandoned by the arahantship path never return. 1307. In the Bāla-duka, lack of shame and fear of wrongdoing are evident in fools, and are the roots of the remaining foolish qualities. For one who lacks shame is And does one who is not afraid not do any unwholesome deeds? These two were already stated separately at the beginning. The same method applies to the bright side. Similarly in the dark pair. 1311. In the explanation of the pair of burning, burning should be understood as what is done and not done. Evil bodily conduct and the like burn when done, good bodily conduct and the like do not burn when not done. For example, a person regrets, 'I did not do good bodily conduct,' and regrets, 'I did not do good bodily conduct.' 'I did evil verbal conduct,' he regrets...pe... 'I did not do good mental conduct,' he regrets. The same method applies to what does not burn. For a virtuous person does not regret, 'I did good bodily conduct,' does not regret, 'I did not do evil bodily conduct'...pe... does not regret, 'I did not do evil mental conduct' (A. N. 2.3). 1313. In the explanation of the pair of designation, "of those various things" means the inclusion of all things. Saṅkhāyati means saṅkhā, it means it is spoken of. How is it spoken of? As 'I' and 'mine' and 'another' and 'of another,' as 'being' and 'entity' and 'person' and 'individual' and 'man' and 'youth' and 'Tissa' and 'Datta,' as 'couch, chair, cushion, pillow,' 'monastery, enclosure, door, window' - in such various ways it is spoken of, thus 'saṅkhā.' Samaññāyati means samaññā. How is it designated? As 'I'...pe... 'window' it is designated, thus 'samaññā.' Paññāpiyati means paññatti. Vohariyati means vohāro. How is it used? As 'I'...pe... 'window' it is used, thus 'vohāro.' Nāma is of four kinds: conventional name, quality name, conferred name, and spontaneously arisen name. Among these, the name of the king Mahāsammata is a 'conventional name' because it was established by the great assembly in the first age.