English
Therein, in terms of continuity, what is connected with one thought-process, one apperception, one attainment, and occurs in connection with one kind of object, is present. Before that, it is past; after that, it is future. In terms of moments, etc., feeling that is connected with three moments, existing in the past, future, and present, and performing its function, is present. Before that, it is past; after that, it is future. Therein, it should be understood that this exposition is made with reference to the state of being past, etc., in terms of moments, etc. 11. In the exposition of coarse and subtle, "unwholesome feeling," etc., are stated to show the state of being coarse and subtle by origin. "Painful feeling is coarse," etc., by nature. "Feeling of one who has not attained," etc., by person. "With influxes," etc., are stated to show the state of being coarse and subtle from the worldly and supramundane point of view. Therein, unwholesome feeling is coarse because of its painful result and its state of being with suffering. Wholesome feeling is subtle because of its pleasant result and its state of being without suffering. Indeterminate feeling is subtle because of its state of being without effort. Not subtle in non-ripening. The wholesome and unwholesome are coarse, in their energetic nature and ripening. The indeterminate are subtle, as said before. Painful are coarse, in their unpleasant and suffering nature. Pleasant are subtle, in their agreeable and happy nature. Neither-painful-nor-pleasant are subtle, in their peaceful and refined nature. Pleasant and painful are coarse, in their agitating and pervading nature. For pleasant feeling agitates and pervades. So too does painful feeling. For pleasant feeling arises, agitating the whole body, stirring, suffusing, massaging, covering, as if pouring with a pot of cool water. Painful feeling arises, as if inserting a hot iron, as if burning outside with a torch of grass. But neither-painful-nor-pleasant are subtle, as said before. For one who has not attained, feelings are coarse, due to being scattered in various objects. For one who has attained, feelings move in a single sign, thus subtle. With āsavas are coarse, due to being the cause of āsava-arising. The course of āsavas is entirely coarse. Without āsavas are subtle, in the opposite way as said. There, one is not skilled in the triad of wholesome, nor in the triad of feeling. He, thinking, "I will protect the wholesome triad," breaks the triad of feeling; thinking, "I will protect the triad of feeling," breaks the wholesome triad. One, thinking, "I will protect the triad," breaks the ground in between. One does not break. How? For in the triad of feeling it is said, "Pleasant and painful feeling is coarse, neither-painful-nor-pleasant feeling is subtle." That one rejects – not all neither-painful-nor-pleasant is subtle. For it is also wholesome, unwholesome, and indeterminate. There, the wholesome and unwholesome are coarse, the indeterminate are subtle. Why? Because it comes in the Pāli in the wholesome triad. Thus the wholesome triad is protected, but the triad of feeling is broken. That which is said in the wholesome triad, "Wholesome and unwholesome feeling is coarse, indeterminate feeling is subtle," that one rejects – not all indeterminate is subtle. For it is also pleasant, painful, and neither-painful-nor- There, pleasant and painful feelings are coarse, neither-painful-nor-pleasant feelings are subtle. Why? Because it comes in the feeling triad in the texts. Thus, the feeling triad is protected, but the wholesome triad is distinct. However, without looking at the feeling triad in the place where the wholesome triad comes, and without looking at the wholesome triad in the place where the feeling triad comes, explaining the coarseness and subtlety of the wholesome and so on, by the characteristic of the wholesome triad, and of the pleasant and so on, by the characteristic of the feeling triad, one does not break it. Also, that which is said in the wholesome triad, "Wholesome and unwholesome feelings are coarse, undeclared feelings are subtle," there, someone says, 'Wholesome, even supramundane feelings, being the same, are called coarse, resultant, even those co-nascent with the five-sense-door consciousness, being the same, are called subtle.' He, making such a peaceful, excellent supramundane feeling coarse, and making the base, dull feeling associated with the five-sense-door consciousness subtle, thinking, 'I will protect the triad,' breaks the ground. There, in that place, connecting the wholesome with the respective resultant of that plane, and explaining, one does not break it. Here is the method: wholesome states of the sense-sphere are coarse; resultants of the sense-sphere are subtle. Wholesome states of the form-sphere, formless-sphere, and supramundane are coarse; resultants of the form-sphere, formless-sphere, and supramundane are subtle. Explaining with this method, one does not break it. However, Tipiṭaka Cūḷanāga Thera said, "Coarseness and subtlety should not be extracted in the unwholesome. For that is entirely coarse. Coarseness and subtlety should not be extracted even in the supramundane. For that is entirely subtle." Bringing this statement, they told Tipiṭaka Cūḷābhaya Thera, 'Thus was it said by the Thera.' Tipiṭaka Cūḷābhaya Thera said, "By the Perfectly Enlightened One, having attained the Abhidhamma, there is no instance of not giving the method in the place where even one word or two words come, no instance of not making the method in the place where it is proper to make the method. Here, however, someone, thinking 'I am a teacher,' Wandering, removing the gross and subtle in the unwholesome, he feels remorse. But the Perfectly Enlightened One has removed even the gross and subtle in the supramundane. And having said this, he recited this sutta: "Here, venerable sir, that practice which is painful and slow in understanding, this practice, venerable sir, is declared inferior in both ways - because it is painful and slow." Here, four practices are spoken of, mixed with the mundane and supramundane. "That, that, or again" - here, the lower method should not be considered. It should be spoken of only in terms of "that, that, or again." Unwholesome things are of two kinds - accompanied by greed and accompanied by aversion. Of these, those accompanied by aversion are gross, those accompanied by greed are subtle. Those accompanied by aversion are also of two kinds - fixed and unfixed. Of these, the fixed are gross, the unfixed are subtle. Of the fixed, those lasting for an aeon are gross, those not lasting for an aeon are subtle. Of those lasting for an aeon, those unprompted are gross, those prompted are subtle. Those accompanied by greed are also of two kinds - associated with views and dissociated from views. Of these, those associated with views are gross, those dissociated from views are subtle. Of those associated with views, the fixed are gross, the unfixed are subtle. Of these also, the unprompted are gross, the prompted are subtle. In brief, having attained the unwholesome, that which gives much result is gross, that which gives little is subtle. But having attained the wholesome, that which has little result is gross, that which has much result is subtle. In the fourfold wholesome, the wholesome of the sense-sphere is gross, the wholesome of the form-sphere is subtle. That too is gross, the wholesome of the formless-sphere is subtle. That too is gross, the supramundane wholesome is subtle. This, for now, is the method without distinction in the planes. But with distinction, the sense-sphere is threefold in terms of giving, morality, and cultivation. Of these, that consisting of giving is gross, that consisting of morality is subtle. That too is gross, that consisting of cultivation is subtle. That too is twofold, with two roots and with three roots. Of these, that with two roots is gross, that with three roots is subtle. Of those with three roots, there are also two kinds, prompted and unprompted. Of these, the prompted are gross. Coarse are those with prompting, Subtle are those without prompting. In the realm of form, The feeling born of the first jhāna is coarse, The feeling born of the second jhāna is subtle… …the feeling born of the fourth jhāna is subtle. That too is coarse, The feeling born of the sphere of infinite space is subtle, The feeling born of the sphere of infinite space is coarse… …the feeling born of the sphere of neither perception nor non-perception is subtle. That too is coarse, The feeling born of insight is subtle. That too is coarse, The feeling born of the path of stream-entry is subtle. That too is coarse… …the feeling born of the path of arahantship is subtle. In the fourfold result, The feeling of the result in the realm of desire is coarse, The feeling of the result in the realm of form is subtle. That too is coarse… …the feeling of the supramundane result is subtle. Thus far, undifferentiated. But differentiated, There are results in the realm of desire that are without root, There are those with roots. Even with roots, There are those with two roots, There are those with three roots. There, those without root are coarse, Those with roots are subtle. Even of those, Those with two roots are coarse, Those with three roots are subtle. Even there, Those with prompting are coarse, Those without prompting are subtle. The result of the first jhāna is coarse, The result of the second jhāna is subtle… …the result of the fourth jhāna is subtle. That too is coarse, The result of the sphere of infinite space is subtle. That too is coarse… …the result of the sphere of neither perception nor non-perception is subtle. That too is coarse, The feeling of the fruit of stream-entry is subtle. That too is coarse, The feeling of once-returning… …the feeling of the fruit of arahantship is subtle.