English
Those different from them are called not fetters. Having approached the state of object, they are beneficial in the connection of fetters, therefore they are conducive to fetters. This is a designation for the object-condition of fetters. Not conducive to fetters are non-conducive to fetters. The rest should be connected in the way it was said in the group of causes. 26-31. In the group of bonds, those that exist in a person, they tie and connect that person to the round of existence in terms of death and rebirth, therefore they are bonds. Those different from them are called not bonds. In the sense of making an object, they are to be tied with bonds, therefore they are conducive to bonds. The rest should be connected in the way it was said in the group of causes. And as it is here, so also in the remaining parts from here onwards, it should be understood in the way it was said there in each case. 32-37. In the group of floods, those that exist in a person, they sink and submerge that person in the round of existence itself, therefore they are floods. Having made an object, they are to be crossed over with floods due to being insurmountable, therefore they are conducive to floods. The object-dhammas of floods should be understood as such. 38-43. In the group of yokes, they yoke to the round of existence, therefore they are yokes. Conducive to yokes should be understood like conducive to floods. 44-49. In the group of hindrances, they hinder and completely obscure the mind, therefore they are hindrances. Conducive to hindrances should be understood like conducive to fetters. 50-54. In the group of obsessions, having transgressed the true nature of dhammas, such as impermanence and so on, they obsess from afar, proceeding in terms of "permanent" and so on, therefore they are obsessions. Due to being obsessed by obsessions in the sense of making an object, they are obsessed. 55-68. In the great intermediate dyads, without taking an object, due to non-occurrence, with an object, therefore with an object. There is no object for these, therefore without an object. By way of thinking, they are thoughts, or by way of being variegated, they are thoughts. Due to non-separation, they are fixed in the mind. Mental factors. Because of their continuous occurrence, from arising to dissolution, they are intertwined with the mind, therefore intertwined with the mind. Though occurring together, not undergoing continuous occurrence, they are not intertwined with the mind, therefore not intertwined with the mind. That by which they arise is arising. The mind is the arising for these, therefore arising from the mind. Existing together are co-existents. Co-existent with the mind are co-existent with the mind. Revolving around are revolving. What revolves around? The mind. Revolving around the mind are revolving around the mind. Intertwined with the mind and arising from the mind are intertwined and arising from the mind. Intertwined with the mind and arising from the mind and indeed co-existent are intertwined, arising, and co-existent with the mind. Intertwined with the mind and arising from the mind and indeed revolving around are intertwined, arising, and revolving around the mind. The remaining all terms should be understood as negations of the terms already stated. Referring to the internal individually, as stated in the internal triad, internal indeed are internal. External to that are external. Taken as objects are material phenomena, not like material phenomena are taken as objects, therefore material phenomena. Not taken as objects are non-material phenomena. 69-74. In the group of clinging, they cling very much, therefore clinging; meaning they grasp firmly. Different from that are non-clinging. 75-82. In the group of defilements, the meaning should be understood in the same way as stated in the defiled triad. 83-100. Those who frequent sense-desires are belonging to the sense-sphere, those who frequent the form are belonging to the form-sphere. Those who frequent the formless are belonging to the formless-sphere. This is the summary here. But the detailed explanation will become apparent later. Included within the round of the three realms, contained within, therefore included. Not included in that are not included. Cutting the root of the round, making Nibbāna the object, going out from the round, therefore leading out. Not leading out by this characteristic are not leading out. Because of being determined to give results immediately after death or one's own existence, they are determined. Likewise, because of being undetermined, they are undetermined. Those who cross over, abandoning the defilements, are "uttarā." With those capable of crossing over, with the "uttarā," are "sauttarā." There is nothing superior to these, so "anuttarā." They roar with these, so "raṇā"; by which beings, overcome, cry and lament in various ways, this is a designation for those rāga, etc. Together with the "raṇā," due to association and the state of being united in abandonment, are "saraṇā." In that way, there is no "raṇa" for these, so "araṇā." Explanation of the Headings of the Suttantika Pairs 101-108. In the Suttantika pairs, those who partake of knowledge through association are "vijjābhāgino"; or those who exist in the realm of knowledge, in the division of knowledge, are also "vijjābhāgino." Here, the eight knowledges are: insight knowledge, mind-made power, and the six superknowledges. According to the former meaning, the states associated with these are also "vijjābhāgino." According to the latter meaning, any one of these knowledges is "vijjā." The rest are "vijjābhāgino." Thus, both knowledge and the states associated with knowledge should be understood as "vijjābhāgino." Here, however, only the associated states are intended. Those who partake of ignorance through association are "avijjābhāgino." Or those who exist in the realm of ignorance, in the division of ignorance, are also "avijjābhāgino." Here, the four ignorances are: darkness that obscures suffering, that obscures arising, etc. According to the former method, the states associated with these are also "avijjābhāgino." Any one of these ignorances is "avijjā." The rest are "avijjābhāgino." Thus, both ignorance and the states associated with ignorance should be understood as "avijjābhāgino." Here, however, only the associated states are intended. Again, because of their inability to dispel the darkness of defilements without covering over, lightning is their simile, so "vijjūpamā." Because of their ability to completely dispel, a diamond is their simile, so "vajirūpamā." Because they are established in fools, where they are established, by way of designation, they are "bālā." Because they are established in the wise, they are "paṇḍitā." Or because they make one a fool, they are "bālā," because they make one wise, they are "paṇḍitā." "Kaṇhā" means dark, because they cause the mind to be without brightness. "Sukkā" means white, because they cause the mind to be bright. "Kaṇhābhij" Because of a cause, dark; because of a cause of bright origin, bright. Here and in the next world, it burns, therefore, burning. Not burning, non-burning. The three, beginning with the Dyad of Designation, are different in meaning, not in inflection; only the expression is different here. "Sirivaḍḍhako, dhanavaḍḍhako," and so on, are merely expressions, operating by way of designation, called designations. The path of designations, the path of designation. "Because they construct, monks, therefore, they are called constructions" (SN 3.79), thus, having determined and made it causal, utterances are called etymologies. The path of etymologies, the path of etymology. "Thinking, pondering, intention" (Dhs. 7), thus, because of making known in that way, it is called concept. The path of concepts, the path of concept. Here, even if one Dyad is stated, the purpose of stating the others should be understood in the same way as stated in the section on the collection of causes. 109-118. In the Dyad of Name and Form, name, in the sense of naming, in the sense of bending, in the sense of designation. Form, in the sense of decaying. This is the summary here. But the detailed explanation will become clear in the section on analysis. Ignorance, that is, unknowing about suffering and so on. Craving for existence, that is, desire for existence. View of existence, that is, existence is called eternal; the view arising as eternal. View of non-existence, that is, non-existence is called annihilation; the view arising as annihilation. "The self and the world are eternal," the view that arises, the eternalist view. "It will be annihilated," the view that arises, the annihilationist view. "It is finite," the view that arises, the finitist view. "It is infinite," the view that arises, the infinitist view. The view following the past, the view following the past. The view following the future, the view following the future. Shamelessness, that which is not ashamed of what should be ashamed of (Dhs. 387), thus, shamelessness is explained in detail. Fearlessness, that which does not fear what should be feared, thus, the state of being unafraid is explained in detail. Shame is shying away, fear is dreading. Among the difficulties, speech is difficult in one who is resistant, in one who is on the opposite side, in one who is disrespectful. He is a person who is difficult to instruct, dubbaco. His action is difficulty to instruct, dovacassaṃ. His state is difficulty to instruct, dovacassatā. Evil, faithless, and similar persons are his friends, therefore a bad friend; his state is bad friendship, pāpamittatā. Good instructability and good friendship should be understood by way of the opposite of what has been said. 119-123. Among the offenses stated thus, "Five groups of offenses are offenses, seven groups of offenses are offenses" (Dhs. 1336),