English
With the third term, the eight theories of neither-perception-nor-non-perception are explained. "Or of a being that exists" means or even of an existing being. "Annihilation" means destruction. "Destruction" means disappearance. "Extinction" means cessation of existence. All these are synonyms for each other. There, two kinds of people hold the annihilationist view: those who have attained and those who have not. There, one who has attained, seeing the death of an Arahant with divine vision but not seeing the rebirth, or one who can only see the death but not the arising, holds the annihilationist view. One who has not attained, either through craving for sensual pleasures, thinking, "Who knows the next world?" or through reasoning such as, "Just as leaves fall from a tree and do not grow again, so are beings," grasps at annihilation. Here, seven annihilationist views are explained, arising from imagining in such and such ways based on craving and views. This is their summary statement. "Or some hold to Nibbāna in this very life" means here, "in this very life" refers to the directly experienced Dhamma. It is a designation for the state attained in that very existence. Nibbāna in this very life is Nibbāna in the directly experienced Dhamma; it means the cessation of suffering in this very existence. This is a summary statement of the five theories of Nibbāna in this very life. 942. Enmity is the consciousness of hatred. Decay is destruction. Impatience is intolerance. Unpleasant means repulsive in sight and sound, not to be liked. Unappealing because the mind does not incline to it due to repulsion. Abundant in enmity means having much hatred. Abundant in faults means having many defects. Fear of livelihood is fear arising from dependence on one's living, one's means of subsistence. This exists for both householders and the homeless. For householders, much evil has been done for the sake of livelihood. Then, at the time of death, fear arises as hell appears. For the homeless too, much improper seeking has been done. Then, at the time of death, fear arises as hell appears. This is called fear of livelihood. Fear of blame is fear of reproach. Fear of embarrassment in company arises for a person who has done evil when approaching an assembly, embarrassment arises. This is called fear of embarrassment in company. The other two are self-evident. 943. In the discourses on Nibbāna in this very life, with the five strands of sense pleasure means with the five desirable sense objects such as sights, sounds, etc., or with the bonds. Being well-attached means being very attached, clinging. Being endowed means being possessed of. He indulges means he moves and directs the senses at will in those sense pleasures, brings them here and there; or rather, he caresses, enjoys, and plays. Here, sense pleasures are of two kinds – human and divine. Human sense pleasures should be seen as similar to those of Mandhātu; divine ones are like the sense pleasures of the king of the gods, Paranimmitavasavatti. Indeed, they say that one who has attained such pleasures has attained the highest Nibbāna in this very life. There, the highest Nibbāna in this very life means the supreme Nibbāna in this very life, the best. In the second discourse, being impermanent in the sense of absence; being painful in the sense of oppression; being subject to change in the sense of natural decay should be understood. Their change, otherness means the otherness consisting of the change of those sense pleasures. "What I had, I no longer have" in the manner stated, arising. sorrow, lamentation, pain, distress, and despair. Here, sorrow is characterized by inward brooding; lamentation is characterized by uttering cries related to that; pain is characterized by bodily affliction; distress is characterized by mental torment; despair is characterized by anguish. Thinking is thought that proceeds by way of application. Examining is examination that proceeds by way of sustained attention. By this, by this thinking and examining, this first jhāna appears coarse, like something with thorns. Rapture is simply rapture. Causing the mind to surge up is causing the mind to be uplifted. Resorting to the mind is, having emerged from jhāna, repeatedly resorting to that happiness, attending to it in the mind. The rest is everywhere of obvious meaning. The commentary on the fivefold exposition is finished. (6.) The Commentary on the Sixfold Exposition 944. In the sixfold exposition, since one who is angry or driven by anger, or one who clings to views, because of clinging to views, engages in quarrel, contention, and dispute, therefore anger and so on are said to be "roots of dispute." In the exposition of desire and lust, having stated comprehensively that desire and lust are qualities based on the house because they are seated in the house of sensual pleasure, then to show them in detail, "in pleasant and beloved forms" and so on is stated. There, "in pleasant" means in agreeable things that increase the mind. Conflicts are simply grounds for conflict. "In unpleasant" means in disagreeable things. 945. Without reverence means without reverence. Without respect means without respect, of low conduct. Here, however, the bhikkhu who, while the Teacher is living, does not attend on him at the three times, and while the Teacher is walking without shoes, walks with shoes, and while he is walking on a low promenade, walks on a high promenade, and dwelling below, dwells above, and at the place for seeing the Teacher, covers both shoulders, holds an umbrella, wears shoes, bathes, or passes urine or excrement, or when he has passed away, does not go to worship the shrine, and at the place for venerating the shrine, does all that was said at the place for seeing the Teacher – this is called without reverence for the Teacher. But the one who, when the Dh When the assembly is convened, he does not go respectfully, He does not listen to the Dhamma respectfully, He sits chattering, He does not grasp respectfully, He does not recite respectfully – This is called disrespect for the Dhamma. Moreover, a bhikkhu who, uninvited by a senior, teaches the Dhamma, Asks questions, Bumps into elder bhikkhus as he goes, stands, or sits, Makes a lap-support with his robe or with his hand, Covers both shoulders in the midst of the Saṅgha, Wears shoes and carries an umbrella – This is called disrespect for the Saṅgha. For even disrespect shown to a single bhikkhu Is, in effect, disrespect shown to the Saṅgha. Furthermore, one who does not fulfill the three trainings Is called disrespectful to the training. One who does not cultivate the characteristic of diligence Is called disrespectful to diligence. One who does not offer the two kinds of hospitality Is called disrespectful to hospitality. Things causing decline are Things that lead to decline. Delighting in activities means Being attached and devoted to new construction Or activities such as considering robes. Delighting in chatter means Being attached and devoted to chatter In the form of frivolous talk. Delighting in sleep means Being attached and devoted to sleep. Delighting in society means Being attached and devoted to society. Delighting in association means Being attached and devoted to the five kinds of association: Association in listening, association in seeing, Association in chattering, association in using, And bodily association. Delighting in proliferation means Being attached and devoted to the proliferations Of craving, conceit, and views. 946. Somanassupavicārā means Investigating along with pleasant feeling. Seeing a form with the eye means Seeing a form with eye-consciousness. Somanassaṭṭhāniya means Being the cause of pleasant feeling In the sense of being its object. Upavicarati means Investigating by engaging in thought. But vitakka, is it connected to that? In this way, the meaning should be understood In all three sets of six. 947. Gehasitāni means Relying on sense pleasures. Somanassāni means Mental pleasures. Domanassāni means Mental pains. Upekkhā means Indifferent feeling associated with ignorance, It is also called āṇupekkhā. 948. "I have a self," or in all instances, the word "or" implies alternatives; thus, it is said that such a view arises. "I have a self" here implies the eternalist view, grasping the existence of self in all times. "Truly and firmly" means truly and stably; "this is true" means with firm conviction. "I have no self" implies the annihilationist view, grasping the non-existence of a being that exists. Alternatively, the former, grasping existence in the three times, is the eternalist view; grasping only present existence is the annihilationist view. The latter, grasping non-existence in the past and future, is the annihilationist view, like those holding the view "burnt offerings are ashes"; grasping non-existence only in the past is the eternalist view, like that of an accidentalist. "I perceive self by self" means, taking the aggregate of perception as self, perceiving the remaining aggregates by perception, thus "I perceive this self by this self." "Or self by not-self" means, taking the aggregate of perception as self, and the other four aggregates as not-self, perceiving them by perception. "Or not-self by self" means, taking the aggregate of perception as not-self, and the other four aggregates as self, perceiving them by perception. All are eternalist or annihilationist views. "A speaker, a feeler," etc., are merely forms of attachment to the eternalist view. There, "a speaker" means one who speaks; it means the doer of verbal action. "A feeler" means one who feels; it means one who knows and experiences. Now, to show what he feels, it is said, "for a long time, good and bad," etc. "There, there" means in those various wombs, destinations, abodes, and habitations, or in objects. "For a long time" means for a long time. "Experiences" means fully experiences.