English
" In the cause of existence and non-existence, "iti" is a particle used for illustration; the meaning is, just as there is a cause for robes, so too there is a cause for existence and non-existence. Here, existence and non-existence refer to the finest and most excellent things like oil, honey, and molasses. But for the abandonment of these four kinds of craving, one should It should be understood that the four noble lineages are taught in due order. In going to wrong courses, one goes to a wrong course through desire, through affection, doing what should not be done. The same method applies in other instances. There, one makes what is ownerless owned because of desire, thinking, "This is my friend, or someone I have seen, or associated with, or a relative, or perhaps he will give me a bribe" – this is called going to a wrong course through desire. One makes what is owned ownerless because of the nature of enmity, or because of anger arising at that moment, thinking, "This is my enemy" – this is called going to a wrong course through hatred. But one, through dullness, through delusion, saying whatever comes to mind, makes what is ownerless owned – this is called going to a wrong course through delusion. But one, being afraid that "This person is a favorite of the king or someone who is difficult to deal with, and might do me harm," makes what is ownerless owned – this is called going to a wrong course through fear. Or, when distributing something in a place of distribution, one gives more because of affection, thinking, "This is my friend, or someone I have seen, or associated with," one gives less because of hatred, thinking, "This is my enemy," being deluded, not knowing what has been given and not given, one gives less to some and more to others, being afraid that "If this is not given to this person, he might do me harm," one gives more to some, so all four, in due order, are said to go to wrong courses through desire, etc. The noble ones do not go by this, therefore it is a wrong course; the ignoble go to a wrong course by this, therefore it is going to a wrong course. This pair is stated as common to all four. Going through desire is going through desire. This is stated as uncommon to hatred, etc. Giving preference to one's own side and finding fault with the other side, going with disunity is going with factions. This is stated as common to desire and hatred. Going like water to a lower level is going like water. This is stated as common to all four. In perversions, things such as impermanence are perceived perversely as permanent, etc. – these are perversions; the perversion of perception is the perversion of perception. The other The same method applies to the remaining two. Thus, these four are four based on the objects, in which, based on perception and so on, there are twelve. Of these, eight are abandoned by the path of stream-entry. The perversions of perception and thought, seeing beauty in the impure, are weakened by the path of once-returning, and abandoned by the path of non-returning. The perversions of perception and thought, seeing happiness in suffering, are to be understood as abandoned by the path of arahantship. In ignoble expressions, ignoble expressions mean the base expressions of the ignoble. Saying "I have seen" means speaking thus. Here, the meaning should be understood according to the consciousness that arises in each case. It has already been said that consciousness is spoken of together with the sound. The same method applies to the second tetrad. For a noble one would never say "I have seen" when not seeing, or "I have not seen" when seeing; only an ignoble one speaks thus. Therefore, these eight consciousnesses, together with the sound, of one speaking thus, are to be understood as ignoble expressions. In misconduct, the first tetrad is spoken of in terms of the consciousness of abstaining from evil, the second in terms of verbal misconduct. In fears, in the first tetrad, the fear that arises dependent on birth is birth-fear. The same method applies to the rest. In the second tetrad, the fear that arises from a king is king-fear. The same method applies to the rest. In the third tetrad, the four fears are the fears spoken of for one descending into the great ocean. It is said that in the great ocean, the Mahinda wave rises sixty yojanas. The Ganga wave rises fifty. The Rohana wave rises forty yojanas. The fear that arises dependent on such waves is called wave-fear. The fear from a crocodile is crocodile-fear. The fear from a whirlpool is whirlpool-fear. Susuka means a fierce fish; fear from that is susuka-fear. In the fourth tetrad, self-reproach fear is the fear that arises when an evil-doer reproaches himself. Other-reproach fear is the fear that arises from the reproach of another. Punishment fear is the punishment imposed by the king on a householder, and the disciplinary punishment on a homeless one. Fear arising dependent on conditions. Fear of bad destinations, that is, fear arising dependent on conditions in the four woeful states. Thus, these sixteen great fears are spoken of in these four sets of four. In the set of views, the Timbaruka view is spoken of. There, the view arises that happiness and suffering are self-made, when one perceives feeling as self, thinking, "Feeling itself has made feeling." And thus, the past existence of that feeling is implied; this is called the eternalist view. Truly fixed, truly stable. Made by another, when one perceives the cause of feeling as other than the present feeling, the view arises, "This feeling is made by another feeling." And thus, the destruction of the former causal feeling is implied; this is called the annihilationist view. Both self-made and other-made, the view arises when one grasps, with the meaning as stated above, "Half is self-made, half is made by another"—this is called the eternalist-annihilationist view. The fourth, the view arises when one grasps that happiness and suffering occur without a cause. And thus, this is called the causeless view. The rest here is of obvious meaning, as the method has been stated below. The explanation of the set of four is finished. (5.) Explanation of the Set of Five 940. In the set of five, since those whose fetters such as personality-belief are not abandoned, even if reborn in the peak of existence, these fetters drag them down into the realm of desire, therefore they are called the lower fetters. Thus, these five do not prevent one from going, but they bring one back. The five such as lust for form do not prevent one from going, but they do not allow one to return. The five such as lust are called bonds in the sense of clinging, but they are called darts in the sense of being deeply embedded. 941. Mental barrenness means the mind's stiffness, rubbish-like state, or stump-like state. He doubts the Teacher, that is, he doubts the Teacher's body or qualities. Doubting the body, he doubts, "Is there indeed a body adorned with the thirty-two marks of a great man, or is there not?" Doubting the qualities, he doubts, "Is there or is there not the all-knowing wisdom capable of knowing the past, future, and present?" Doubts, that is, searching, he suffers, encounters pain, is unable to decide. He does not become convinced, does not attain conviction, "This is so." He does not become serene, unable to enter into the qualities and, being without doubt, to become serene, to become untroubled. Dhamma, that is, the Dhamma of learning and the Dhamma of realization. Doubting the Dhamma of learning, he doubts, "They say the Tipitaka is the Buddha's word, eighty-four thousand aggregates of Dhamma, is this or is this not so?" Doubting the Dhamma of realization, he doubts, "They say there is a path that is the outflow of insight, a fruit that is the outflow of the path, Nibbana is the relinquishment of all formations, is this or is this not so?" Doubting the Sangha, he doubts, "Is there or is there not a Sangha, a group of eight individuals, four established in the path, four established in the fruit, who have undertaken such a practice in accordance with the terms 'practicing rightly' and so on?" Doubting the training, he doubts, "They say there is a training in higher morality, a training in higher mind, a training in higher wisdom, is this or is this not so?" Cetasovinibandha, that is, cetaso vinibandhā, holding the mind as if making a fist. Kāma, that is, kāma in terms of objects and kāma in terms of defilements. Kāya, that is, in his own body. Rūpa, that is, in external forms. Yāvadattha, that is, as much as he wants. Udarāvadehaka, that is, filling the belly. For that belly is called udarāvadehaka because of filling the belly. Seyyasukha, that is, the pleasure of couch and chair, or the pleasure of the seasons. Passasukha, that is, the pleasure that arises when lying down alternately on the right and left sides. Middhasukha, that is, the pleasure of sleep. Anuyutta, that is, he lives devoted and engaged. Paṇidhāya, that is, desiring. Sīlena, etc., sīla, that is, morality of fourfold purity. Vata, that is, vows. Accumulation. Austerity is the practice of asceticism. Brahmacariya is abstinence from sexual intercourse. "I will be a god" means "I will be a god of great power." "Or another god" means "one of the gods of lesser power." Things that obstruct wholesome qualities are called hindrances. "Mother has been deprived of life" means a human mother, born of herself, has been deprived of life by a human being. The father is also a human father. The Arahant is also a human Arahant. "With a corrupt mind" means with a murderous mind. "Conscious" means possessing consciousness. "Healthy" means permanent. "Some assert thus" means some assert in this way, that is, some assert in this manner. Thus, the sixteen theories of perception are explained. "Unconscious" means devoid of perception. With this term, the eight theories of non-perception are explained.