English
For the result of karma that has found an opportunity, there are two kinds: at the moment and not at the moment. Therein, "at the moment" is called arisen. "Not at the moment," whether it arises immediately after the thought or after the passing of hundreds of thousands of eons, by way of a constant condition, it is not called non-existent, but is called a phenomenon that will arise. Just as, "Indeed, the formless self made of perception remains, Poṭṭhapāda. Then, for this person, other perceptions arise, and other perceptions cease." Here, even though the root subconscious perception ceased at the time of the arising of a sense-sphere perception in the formless realm, it will certainly arise when the sense-sphere perception ceases, so the self reckoned as formless, without going to the reckoning of non-existent, is called "indeed remains." Just so, the result of karma that has found an opportunity is of two kinds... by way of a constant condition, it is not called non-existent, but is called a phenomenon that will arise. If, however, all intentional wholesome and unwholesome karma were to give results, there would be no opportunity for anything else. But that is of two kinds: with fixed result and with unfixed result. Therein, the five heinous crimes, the eight attainments, the four noble paths, this is called "with fixed result." But that is both at the moment and not at the moment. Therein, "at the moment" is called arisen. "Not at the moment" is called unarisen. Its result, whether it arises immediately after the thought or after the passing of hundreds of thousands of eons, by way of a constant condition, what is unarisen is not called non-existent, but is called a phenomenon that will arise. The path of Metteyya Bodhisatta is called unarisen, but the fruit is indeed a phenomenon that will arise. Name is born. 1044. In the explanation of 'past triad', 'past' means the three moments have passed. 'Cessation' means attained to cessation. 'Gone' means gone to destruction, or ceasing. 'Transformed' means gone to transformation by abandoning its original nature. 'Gone to its end', which is synonymous with cessation, means 'atthaṅgata'. 'Abbhatthaṅgata' is a word increased by a prefix. 'Having arisen, gone' means having originated, ceasing. The reason for repeating 'past' is as stated below. The same method applies to 'future' and so on. 'Included in the past portion' means reckoned in the past division. What are they? Form, feeling, perception, mental formations, consciousness. The same method applies to 'future' and so on. 1047. In the explanation of 'past object triad', in 'having taken past things as object', only limited and exalted things should be understood. For they arise taking the past and so on as object. 1050. In the explanation of 'internal triad', 'of those' encompasses all beings with the two words. 'Internal' and 'personal' are both terms for one's own internal. 'One's own' means born in oneself. 'Individual' means belonging to each and every individual. 'Clung to' means based on the body. Whether they are born of karma or not, here they are called 'clung to' in the sense of being taken, grasped, and touched. 1051. 'Of other beings' means of the remaining beings, excluding oneself. 'Of other individuals' is a synonym for that. The rest is similar to what was said below. 'That both' means that both. 1053. In the first term of the 'internal object triad', limited and exalted things should be understood. In the second, immeasurable things as well. In the third, only limited and exalted things. Immeasurable things, however, do not take external objects at one time and internal objects at another. The explanation of the 'visible triad' is straightforward. Discussion of the Pair Laying Down 1062. In the explanation of non-aversion in the pairs, 'mettā' is loving-kindness in the sense of loving-kindness. 'Mettākāro' is the mode of loving-kindness. 'Mettāyitattaṃ' is the state of mind that is imbued with loving-kindness, associated with loving-kindness. 'Anudayatīti anuddā' means not being cruel, meaning protecting. 'Anuddākāro' is the mode of non-cruelty. 'Anuddāyitassa' Absence of animosity is non-irascibility. Benevolence is wishing well due to seeking benefit. Compassion is due to feeling sympathy. By all these terms, only loving-kindness is spoken of as having been attained through approach. By the remaining terms, the mundane and supramundane non-aversion is spoken of. 1063. In the analysis of non-delusion, knowledge of suffering is wisdom regarding the truth of suffering. The same method applies in "the origin of suffering," and so on. Here, knowledge of suffering functions in hearing, considering, penetrating, and reviewing. Similarly, in the origin of suffering. But in cessation, only in hearing, penetrating, and reviewing. Likewise, in the path. "The former end" means the past division. "The latter end" means the future division. "The former and latter end" means both of these. "Knowledge of conditions and conditioned arising" means this is the condition, this is conditioned, this arises dependent on this, thus knowledge of conditions and conditioned phenomena. 1065. In the analysis of greed, the meaning of the terms below is this: attachment is passion due to coloring. Intense passion is strong attachment. Affection is the attraction of beings to objects. One is attached, meaning one desires, thus attachment. Beings delight in this in whatever existence, or one delights oneself, thus delight. And that delight, and passion due to coloring, is delight and passion. There, craving that arises once in a single object is "delight." Arising again and again is called "delight and passion." "Strong passion of the mind" means that which was said below as strong attachment due to intense coloring, that is not of the being, but the strong passion is only of the mind. One desires objects by this, thus desire. Beings are infatuated by this due to the nature of intense defilement, thus infatuation. Grasping by swallowing and completing, thus clinging. By this, beings are greedy, they fall into greed, thus greed; or greed in the sense of intensity. For "greed is like a dense thicket" is said only in the sense of intensity. The subsequent term is increased by the prefix. Or greed in every way, thus excessive greed. They are attached by this, thus attachment; or attachment in the sense of clinging. Mud in the sense of sinking. Because of pulling, it is Ejā. For it is said, "Ejā pulls this person towards the repeated existence of that very being." Because of deceiving, it is Māyā. Because of generating beings in the cycle, it is Janikā. For it is said, "Craving generates a person, and his mind wanders about." Because it joins beings to suffering in the cycle, it generates, hence Sañjananī. Because of joining together, it is Sibbinī. For it sews and joins beings in the cycle through death and rebirth, like a tailor with pieces of cloth; therefore, it is called Sibbinī because of joining together. Because it has a net of diverse sense objects, or a net consisting of the throbbing and clinging of craving, it is Jālinī. Because of pulling, like a swift-flowing river, it is Saritā. Or, because of being moist, it is Saritā. For it was said, "Joys are rivers, affectionate and pleasing to beings." That is, they are both moist and smooth; this is the meaning here. It spreads out, hence Visattikā. It is scattered, hence Visattikā. It is extensive, hence Visattikā. It clings, hence Visattikā. It is deceptive, hence Visattikā. It destroys, hence Visattikā. It has poisonous roots, hence Visattikā. It has poisonous fruits, hence Visattikā. It has poisonous enjoyment, hence Visattikā. Or, that craving, being spread out in forms, sounds, smells, tastes, tactile objects, mental objects, families, and groups, is Visattikā. Because of causing ruin and misfortune, like a thread that closely follows, it is Suttaṃ. For it was said, "The term 'thread,' monks, is a designation for delight and lust." Because of being spread out in forms and so on, it is Visaṭā. Because it causes beings to strive for the attainment of this and that, it is Āyūhinī. Because it does not allow one to be anxious to leave, it is a second companion because of being a friend. For it does not allow beings to be anxious to leave the cycle, but delights them in each place they go, like a dear friend. Therefore, it was said: "Craving is a person's companion, wandering through a long journey; He does not transcend existence in this way or another, the cycle of rebirth." Based on desire, a desire. A bond of existence is the cord of existence. For by this, beings, like oxen bound by a rope around the neck, are led to whatever place they wish. That which clings to, frequents, or adheres to this or that object is a thicket. Or, that which asks, begs, is a thicket. 'Vanatho' is a word increased by a consonant. Or, because of its nature of producing and its nature of being dense for unprofitable sufferings, it is like a thicket, hence 'vanaṃ'; this is a name for strong craving. But 'vanatho' is a name even stronger than that, because of its more dense nature. Therefore, it was said: "Cut down the thicket, not the tree, from the thicket arises fear; having cut down the thicket and the undergrowth, be without thickets, monks." Based on familiarity, familiarity; association is the meaning. That is of two kinds: familiarity of craving and familiarity of friendship. Of these, here, familiarity of craving is intended. Based on affection, affection. Because of causing attachment, expecting is expectation. And this was said: "These, O king, are eighty-four thousand cities, beginning with the capital Kusāvatī. Here, O king, generate desire, make an expectation in life." Here the meaning is: make an attachment. Because it binds to each and every object, a bond. Or, because of the nature of relatives, a relative is also a bond.