English
First, to grasp the latent tendencies in three ways—by definition, by exposition, and by place of origin—three sections are taught: the Definition Section, the Defined Exposition Section, and the Place of Origin Section. Then, by connecting the latent tendencies in terms of the seven great sections, the teaching of the pair is done. Here, "seven latent tendencies" is called the Definition Section because the latent tendencies are taught after defining them with a numerical limit: "only seven, not more than that, not less." The latent tendency of sensual desire... ...pe... the latent tendency to ignorance, this is called the section of limited designation, because it designates only names to those limited by limitation, and teaches, "These are the names." Where does the latent tendency to sensual desire lie latent...pe... Here, where does the latent tendency to ignorance lie latent? This is called the section of the place of arising, because it teaches the place of arising of those very tendencies, saying, "In these places, these latent tendencies lie latent." Now, these are the names of the seven great sections, by means of which the paired teaching is done, connecting the latent tendencies: the section on latent tendencies, the section on those with latent tendencies, the section on abandoning, the section on full understanding, the section on the abandoned, the section on arising, and the section on elements. Among these, the first is the section on latent tendencies. It is twofold, by way of direct and reverse order. There, in the direct order, "In whom does it lie latent, where does it lie latent, in whom and where does it lie latent?" Thus, there are three intermediate sections, by way of person, location, and both. Among these, in the first section on persons, "In whom does the latent tendency to sensual desire lie latent, in that person does the latent tendency to aversion lie latent? Or, in whom does the latent tendency to aversion lie latent, in that person does the latent tendency to sensual desire lie latent? In whom does the latent tendency to sensual desire lie latent, in that person do the latent tendency to conceit, the latent tendency to views, the latent tendency to doubt, the latent tendency to desire for existence, and the latent tendency to ignorance lie latent? Or, in whom does the latent tendency to ignorance lie latent, in that person does the latent tendency to sensual desire lie latent?" Thus, there are six pairs rooted in the latent tendency to sensual desire. Then, by way of not taking and taking, there are five rooted in the latent tendency to aversion, four rooted in the latent tendency to conceit, three rooted in the latent tendency to views, two rooted in the latent tendency to doubt, and one rooted in the latent tendency to desire for existence. Thus, all the single-rooted ones are twenty-one. Then, "In whom do the latent tendency to sensual desire and the latent tendency to aversion lie latent?" Thus, there are five double-rooted ones that come, four triple-rooted ones, three quadruple-rooted ones, two quintuple-rooted ones, and one sextuple-rooted one. Thus, there are fifteen others. These, together with the previous twenty-one, are thirty-six. Thus, there are thirty-six pairs in the section on persons. Likewise in the section on location, likewise in the section on... The occasion chapter covers all eight hundred yamaka pairs in the direct order. Likewise, in the reverse order, in the latent states chapter, there are two hundred and sixteen yamaka pairs. Then, the questions are twice that, and the answers are twice that again, it should be understood. Just as here, so too in the latent states chapter, the abandoning chapter, the comprehending chapter, the abandoned chapter, and the arising chapter. In each of these five chapters, the calculation of yamaka pairs, questions are twice the number of yamaka pairs, and answers are twice the number of questions, it should be understood. This is the difference in these first three chapters. In the occasion chapter, instead of saying "where, there," the teaching is given with the certain statement "since, therefore." The rest is just the same. Now, this very last chapter, called the element chapter, stands in two ways: as the question chapter and the answer chapter. In its question chapter, after saying "one who has passed away from the desire realm and is reborn in the desire realm," it is not said, "or one who is reborn in the desire realm and has passed away from the desire realm." What is the reason? Because there is no difference in meaning. For both of these questions have the same meaning, therefore, after asking one question for each yamaka pair, at the end of all the questions, the answer is given in the order of the questions, with the method beginning, "For one who has passed away from the desire realm and is reborn in the desire realm, do any latent states lie dormant?" There, "for one who has passed away from the desire realm and is reborn in the desire realm, the form realm, the formless realm, the non-desire realm, the non-form realm, the non-formless realm," these are six pure questions. "For one who is reborn in the non-desire realm, the non-form realm, the non-formless realm; the non-formless realm, the non-desire realm, the non-form realm," these are three mixed questions. Thus, there are nine direct questions based on the desire realm. Likewise, there are nine based on the form realm, and nine based on the formless realm, making twenty-seven direct questions. Similarly, there are twenty-seven reverse questions based on the non-desire realm, the non-form realm, and the non-formless realm. Again, "for one who is reborn in the non-desire realm, the non-form realm, the non-form realm, the non-formless realm, the non-desire realm, the non-form "Arising" twenty-seven, with dual roots, the questions, all combined, are eighty-one questions. According to these, the explanation is given here, this is the Pāli determination in the section on elements. Thus, all this Pāli determination in the section on latent tendencies should be understood. Herein, from the beginning, wherever it is not clear, there this is the discourse on determination: In what sense are they latent tendencies? In the sense of lying dormant. What is this sense of lying dormant? The sense of not being abandoned. For these, in the sense of not being abandoned, lie dormant in the continuum of that being, therefore they are called latent tendencies. Lying dormant means arising upon obtaining a suitable cause. Or perhaps it may be said: The sense of lying dormant is the state of not being abandoned. And it is not proper to say that the state of not being abandoned arises, therefore latent tendencies do not arise. Here is the reply to that: The state of not being abandoned is a latent tendency, but a latent tendency is called a defilement that is strong in the sense of not being abandoned. That, associated with consciousness, having an object, with a condition, with a cause, entirely unwholesome, can be past, future, or present, therefore it is proper to say that it arises. Here is the proof for that: In the Abhidhamma, in the Kathāvatthu, all the arguments "Latent tendencies are indeterminate, latent tendencies are without cause, latent tendencies are dissociated from consciousness" are refuted. In the Paṭisambhidāmagga, having asked the question "Does one abandon defilements in the present?", because of the existence of latent tendencies in the present, it is said "One abandons latent tendencies that are strong." In the Dhammasaṅgaṇi, in the section on the analysis of delusion, "Latent tendency to ignorance, enveloping in ignorance, clinging to ignorance, delusion, root of unwholesomeness, this delusion exists at that time," the arising of the latent tendency to ignorance together with an unwholesome consciousness is stated. In this very section on latent tendencies, in one of the seven great sections, in the section on arising, "For whom the latent tendency to sensual desire arises, for him the latent tendency to aversion arises," and so on is stated. Therefore, "Lying dormant means "Arising having obtained a suitable cause," that which was said, that should be understood as well-said by this standard of the string. And also, "associated with consciousness, having an object," etc., that which was said, that too is well-said indeed. For the underlying tendency, by name, is a fully accomplished unwholesome phenomenon associated with consciousness, this is the conclusion to be reached here. In "the underlying tendency of sensual lust," etc., sensual lust, and because it is an underlying tendency in the sense of not being abandoned, it is the underlying tendency of sensual lust. In the remaining terms also, this is the method. Description of the section on delimitation and definition. Description of the section on the place of arising. 2. Now, to reveal their place of arising, he says, beginning with "where does the underlying tendency of sensual lust lie dormant?" Therein, "in two feelings in the sense sphere," in the sense-sphere realm, in pleasant feeling and in neutral feeling, in these two feelings. Here, the underlying tendency of sensual lust lies dormant, it arises in these two feelings. But this one lies dormant in unwholesome feelings in two ways: by way of co-nascent and by way of object. Having become co-nascent with unwholesome pleasant feeling and with neutral feeling, it arises. Having made those feelings an object, it also arises, this is the meaning. But the remaining sense-sphere wholesome, resultant, and functional feelings arise only having made them an object. And this one, lying dormant in two feelings in the sense sphere, lies dormant in the perceptions, volitions, and consciousnesses associated with those feelings. For it is not possible, while lying dormant in the feelings,