English
For when wrong views and doubt are abandoned, Greed, hate, delusion, conceit, sloth, restlessness, shamelessness, and recklessness, All these, being inseparably bound to abandonment, are abandoned. But it should be shown by bringing forth what is inseparably bound together. For with the path of stream-entry, five thoughts are abandoned, Namely, four associated with wrong views and one associated with doubt. There, when the two unprompted thoughts of wrong view are abandoned, The defilements that arise together with them, Greed, delusion, restlessness, shamelessness, and recklessness, These defilements are abandoned as inseparably bound together. And the remaining defilement of wrong view and the defilement of doubt Are abandoned as inseparably bound to abandonment. Also, when the prompted thoughts associated with wrong views are abandoned, The defilements that arise together with them, Greed, delusion, sloth, restlessness, shamelessness, and recklessness, These defilements are abandoned as inseparably bound together. And the remaining defilement of wrong view and the defilement of doubt Are abandoned as inseparably bound to abandonment. Thus, in what is inseparably bound to abandonment, what is inseparably bound together is found. This is how they showed it by bringing forth what is inseparably bound together. Associated with that means associated with those eight defilements That are inseparably bound to that. Or, having made it inseparable, The association with each one should be shown, Thus: with that greed, with that hate. There, when greed is taken, Delusion, conceit, sloth, restlessness, shamelessness, and recklessness, This aggregate of defilements in the aggregate of mental formations Is called associated with greed. When hate is taken, Delusion, sloth, restlessness, shamelessness, and recklessness, This aggregate of defilements is called associated with hate. When delusion is taken, Greed, hate, conceit, sloth, restlessness, shamelessness, and recklessness, This aggregate of defilements is called associated with delusion. When conceit is taken, Greed, delusion, sloth, restlessness, shamelessness, and recklessness That arise together with it, This aggregate of defilements is called associated with conceit. In this way, the connection should be made: Associated with that sloth, with that restlessness, with that shamelessness, with that recklessness. Arisen from that means from that greed…pe… from that a Meaning, it arises from non-seeing. "These things are to be abandoned by seeing," here, seeing means the Stream-entry Path; meaning, they are to be abandoned by that. "But why is the Stream-entry Path called seeing?" "Because of the first sight of Nibbana." "But doesn't the Gotrabhu see it earlier?" "No, it does not see; even having seen, it does not perform the required duty, because of the non-abandonment of the fetters. Therefore, it should not be said to see. Here, the example is of a villager who, having seen the king somewhere, but not having his business accomplished by giving a tribute, says, 'I still do not see the king.'" 1011. Remaining greed means the remaining part after what is abandoned by seeing. The same method applies to hatred and delusion. For by seeing, only those leading to the lower realms are abandoned. But this is said to show others. "Of the same nature" means the five defilements are of the same nature, being associated with and abandoned by the three defilements that appear in the text. "Neither by seeing nor by cultivating" is said with reference to their non-abandonment by those paths, like the fetters and so on. But the abandonment of wholesome things and so on, which is allowed in the manner of "by the cessation of the volitional consciousness through the knowledge of the Stream-entry Path, having established beings in seven existences, whatever would arise in the beginningless round of existence, name and form cease there," should be understood as being said with reference to this mode: because those paths are uncultivated, whatever would arise, those are abandoned because the defilements of the supporting conditions are abandoned. 1013. Having concluded "In the triad of things caused by what is to be abandoned by seeing, these things are caused by what is to be abandoned by seeing," then, after showing what is to be abandoned as "three fetters" and so on, it is said to show both the causes and the things with causes, by way of being of the same nature. There, "although the delusion associated with greed is caused by greed among the causes of what is to be abandoned by seeing, the delusion associated with hatred is caused by hatred, and greed and hatred are caused by delusion, these enter into the category of things caused by what is to be abandoned, the delusion associated with doubt..." But delusion is a root cause itself, not co-rooted, due to the absence of another co-rooted cause. To show its abandonment, it is said, "These things have root causes to be abandoned by seeing." 1018. In the second division, to show the abandonment of delusion associated with restlessness, it is said, "These things have root causes to be abandoned by developing." For it becomes a back-scratcher, making the states associated with itself co-rooted. Like that associated with doubt, it does not partake of the "root causes to be abandoned" division, due to the absence of another co-rooted cause. In the third division, the repetition of "unwholesome" in "remaining unwholesome" is done to include delusions associated with doubt and restlessness. For these are not called "root causes to be abandoned" due to the absence of a co-rooted cause. 1029. In the triad with limited objects, "having taken as object" means having made it an object. For indeed, whether they are limited or exalted, those arisen having taken limited states as object are of limited object, those arisen having taken exalted states as object are of exalted object, those arisen having taken immeasurable states as object are of immeasurable object. But these are also limited, exalted, and immeasurable. 1035. In the triad of wrongness, "immediately" means yielding results without interval; this is a designation for deeds such as killing one's mother. For having done even one of these deeds, another deed cannot obstruct it to make an opportunity for its own result. Even having made a golden stupa the size of Mount Sineru, or a monastery with a jeweled wall the size of a world-system, and continually giving the four requisites for life to the Sangha headed by the Buddha residing therein, that deed cannot obstruct the result of these deeds. And the wrong view that is fixed is one of the causelessness doctrine, the inefficacy doctrine, or the nihilistic doctrine. For even a Buddha or a thousand Buddhas cannot awaken a person who has taken hold of and stands by that. 1038. In the triad with path as object, "having taken the noble path as object" means having made the supramundane path an object. But these are also limited, and exalted. 1039. With path as root cause, In the unindicated first way, the state of having a cause is shown for the aggregates associated with the path, by way of the causal condition, as cause. In the second way, the state of having a cause is shown for the remaining path factors, by way of the path-constituent right view, as cause. In the third way, it should be understood that the state of having a cause is shown for right view by the causes arising in the path. 1040. Having made an overlord, means having made an object as overlord. And those are only limited qualities. For a noble disciple, an object as overlord is obtained at the time of reflection, having made his own path heavy. However, even when a noble disciple, knowing the minds of others, reflects on another's path and makes it heavy, he does not make it as heavy as the path he has penetrated himself. 'Having seen the Tathāgata performing the Twin Miracle, does he make his path heavy or not?' He does, but not like his own path. An arahant does not make any quality heavy, except for the path, fruition, and Nibbāna. Here too, this is the meaning. With zeal as overlord, this is said to show co-nascent overlordship. For one developing the path, having made desire the chief, desire is called the overlord, not the path. The remaining qualities are also called having desire as overlord, not having the path as overlord. The same method applies to mind. But for one developing the path, having made investigation the chief, both investigation is the overlord and the path is. The remaining qualities are called having the path as overlord. The same method applies to energy. 1041. In the exposition of the arising triad, born means produced, having obtained a state of becoming. Become and the others are synonyms for those same. For having become, they are indeed become by attainment of being. Having arisen in connection with conditions, they are arisen. Having attained the characteristic of production, they are produced. But having augmented the word with a prefix, they are called completely produced. Manifest means appeared. Having arisen upwards from the prior end, they are arisen. Having augmented the word with a prefix, they are called completely arisen. Having stood upwards by way of the state of production, they are stood up. Having stood up in connection with conditions, they are completely stood up. Again, arisen. The reason for exaggeration should be understood in the same way as stated below. "Included in the arisen" means counted in the category of the arisen. Form, feeling, perception, mental formations, and consciousness, this is their nature-showing. The second term's explanation should be understood in the way of refuting what was said. The third term's explanation is straightforward in meaning. However, this triad is shown by completing it in terms of two times.