English
so it is everywhere according to what is appropriate. Therefore, indeed – One, yet originating from many bases, thus it is shown; This contact, by singular designation, is thus indicated here. 'By singular designation' means, through this singular designation of contact as conditioned by the six sense bases, it is thus indicated that one contact arises from many bases. Regarding the bases, however – Six ways, then five, then one, nine ways the six external; As is fitting, of its conditionality, one should discern. Here is the discernment: the eye base and so on, for the fivefold contact, due to the distinctions of eye contact and so on, are conditions in six ways: dependence, prenascent, faculty, dissociated, presence, and absence. Then, the one resultant mind base is a condition in nine ways for the manifold resultant mind contact: conascence, reciprocality, dependence, result, nutriment, faculty, association, presence, and absence. Among the external bases, the form base is a condition in four ways for eye contact: object, prenascent, presence, and absence. Likewise, the sound base and so on for ear contact and so on. But for mind contact, those, and also the mind-object base, are conditions only by way of object condition; thus, one should discern the conditionality of these six external bases as is fitting. The designation of contact as conditioned by the six sense bases. The designation of feeling 231. In the designation of feeling as conditioned by contact – Feelings are spoken of by way of doors, beginning with eye-contact-born; Just six are they in distinction, reckoned as eighty-nine. For in the text, these six feelings, beginning with eye-contact-born, are spoken of by way of doors. But they are reckoned as eighty-nine because they are associated with eighty-nine types of consciousness. Among these feelings, here, thirty-two feelings; Associated with resultant consciousness, are said to be intended. Eight ways there, for the five, in the five sense doors a condition; For the rest, one way is contact, in the mind door also it is thus. There, in the five sense doors, for the five feelings based on the eye sensitivity and so on, Contact-originated contact is a condition in eight ways: through co-nascence, mutual dependence, result, nutriment, association, presence, and non-departure. But for the feelings that are results of actions in the desire realm, arising at each of the other doors as reception, investigation, and registration, contact originating from eye-contact is a condition in one way only, as a support. "So too at the mind-door," meaning that at the mind-door also, the contact known as co-nascent mind-contact is a condition in eight ways for the feelings that are results of actions in the desire realm, arising as registration, and also for the feelings that are results of actions in the three realms, arising as rebirth, life-continuum, and death. But as for those desire-realm feelings arising at the mind-door as registration, the mind-contact associated with attention at the mind-door is a condition in one way, as a support. Explanation of the section on feeling as condition for contact. Explanation of the section on craving. 232. In the explanation of craving as condition for feeling – Six cravings are shown here, As craving for forms, and so on; Each one is considered threefold, According to the way it arises. In this explanation of craving as condition for feeling, just as a son is named after his father as "the merchant's son, the brahmin's son," so here, these six cravings – craving for forms... craving for mental objects – are shown, revealed, and spoken of by way of their objects. The meaning of the terms should be understood in this way: craving for forms is form-craving. And of those cravings, each one is considered threefold according to the way it arises: as sense-craving, existence-craving, and non-existence-craving. Indeed, form-craving itself, when it arises savoring a form-object that has come into the range of the eye with the taste of sensual pleasure, is then called sense-craving. When it arises with the eternalist view, "it is permanent, eternal," then it is called existence-craving. For attachment accompanied by the eternalist view is called existence-craving. But when it arises with the annihilationist view, "it is cut off, it perishes," then it is called non-exis It is called craving. For lust accompanied by the annihilation view is called craving for extinction. The same method applies to craving for sounds, etc., thus these are eighteen cravings. These are eighteen in internal forms, etc., and eighteen externally, totaling thirty-six. Thus, thirty-six in the past, thirty-six in the future, and thirty-six in the present, totaling one hundred and eight cravings. But these, when condensed, are known to be six based on objects such as form, etc., or just three based on craving for sensual pleasures, etc. Since these beings, having tasted a son, cherish sons with possessiveness like a nurse, and having tasted the feeling arising based on objects such as form, etc., cherish the feeling with possessiveness, they greatly honor painters, perfumers, cooks, weavers, chemists, physicians, etc., who provide objects such as form, etc., therefore, all that feeling is known to be craving-conditioned. Since here, the intended is, the feeling of resultant happiness; This one alone, in one way, therefore, feeling is a condition for craving. 'In one way' means it is a condition by way of proximate dependence. Or since – The suffering desire happiness, the happy desire even more; But equanimity, being agitated, is said to desire happiness. Therefore, by craving's condition, there are also three feelings; By feeling's condition, craving, thus was said by the great sage. And also, since by feeling's condition, it does not occur without latent tendencies; Therefore, it does not exist for the brahmin who has lived the life. Explanation of the passage on craving conditioned by feeling. Explanation of the passage on clinging 233. In the explanation of clinging conditioned by craving – There are four clingings, these, in terms of meaning; Discern them in terms of summary, expansion, and order. For in the Pāli, clinging means clinging to sensual pleasures… and… clinging to self-assertion, these four clingings have come. This is their meaning-division – one clings to sensual pleasure, which is an object, therefore it is clinging to sensual pleasure. Sensual pleasure and that is also clinging, thus it is clinging to sensual pleasure. Clinging means firm grasping. Here, the prefix 'upa' has the sense of firmness, like in effort, proximity, etc. Similarly, view and that is also clinging, thus it is clinging to views. Clinging to views. Or, because one clings to a view, therefore, clinging to views. For in things such as, "The self and the world are eternal," a later view clings to an earlier view. Likewise, because one clings to observances, therefore, clinging to observances. Or, observances and also clinging, therefore, clinging to observances. For things such as cow-observance and goat-observance are themselves clingings due to the conviction that "purity is thus." Likewise, because one speaks by this, therefore, speech; because one clings by this, therefore, clinging. What do they speak, or what do they cling to? To self. The speech and clinging of self, therefore, clinging to self-theories. Or, by merely the speech of self, because they cling to self, therefore, clinging to self-theories. This, for now, is their meaning analysis. However, in the 'Compendium and Expansion of the Dhamma,' clinging to sensual pleasures, since it comes as "therein, what is clinging to sensual pleasures? That which is desire for sensual pleasures, lust for sensual pleasures, delight in sensual pleasures, craving for sensual pleasures, affection for sensual pleasures, burning for sensual pleasures, infatuation with sensual pleasures, absorption in sensual pleasures—this is called clinging to sensual pleasures," is stated in brief as the firmness of craving. The firmness of craving is indeed a later craving strongly arisen due to the condition of the proximate cause of an earlier craving. But some say: craving is the desire for an unattained object, like a thief's stretching out his hand in the dark; clinging is the grasping of an attained object, like his taking hold of the goods. And these states are opposed to fewness of desires and contentment. Likewise, it is the root of the suffering of seeking and guarding. However, the remaining three clingings are, in brief, merely views. In detail, however, the firmness of craving is clinging to sensual pleasures, even of the craving previously stated in regard to forms, etc., with its eight hundred varieties. False view with its ten bases is clinging to views. As he said: "Therein, what is clinging to views? 'There is no giving, there is no sacrifice...' ...proclaiming after realizing it for themselves'—whatever view is of such a kind... ...perverted grasping—this is called clinging to views." However, the obsession with purification through observances is clinging to observances. As he said: "Therein, what is clinging to observances? 'Purity is by means of observances for ascetics and brahmins outside of this teaching,' Purity by vows, purity by observances, such a view… …a perverted grasping – this is called adherence to vows and observances. The twenty-factored view of self is adherence to a doctrine of self. As it was said: “What is adherence to a doctrine of self? Here, an uninstructed ordinary person… …untrained in the Dhamma of noble persons, regards form as self… …a perverted grasping – this is called adherence to a doctrine of self.” This here is the concise and detailed explanation of the Dhamma. Now, regarding ‘in order,’ there is a threefold order: