English
Having divided it in two, this teaching was given to show the distinction between sensual lust and lust for existence. Thus, the place where the tendency to lust for existence lies should be understood. But the tendency to ignorance lies in all the three-plane phenomena. Therefore, it was said, "Here, the tendency to ignorance lies in all phenomena included in the aggregate of existence." Its co-arisen tendency should be understood in the twelve consciousness-moments. However, in terms of object-making, there is no three-plane phenomenon that it does not occur in relation to. Thus, the place where the tendency to ignorance lies should be understood. This is the discussion of determination in terms of the sections, the defined topics, and the places of arising. Description of the place of arising. The Great Chapter 1. Description of the Tendency Chapter 3. In the first tendency chapter of the seven great chapters, where it is asked, "Does the tendency to aversion lie in one in whom the tendency to sensual lust lies?" the answer given, "Yes," seems poorly given. Why? Because sensual lust and aversion do not arise in the same moment. Just as in "Does the mind-base arise in one in whom the phenomenon-base arises? 'Yes.' In the moment of arising of inhalation and exhalation, do their bodily formation and verbal formation also arise?" etc., the mind-base and phenomenon-base, and bodily formation and verbal formation arise in the same moment, sensual lust and aversion are not like that. Sensual lust arises in the eight consciousness-moments accompanied by greed. Aversion arises in the two accompanied by displeasure. Therefore, there is no arising of these in the same moment; thus, here, a denial, 'No,' should be made. But having given the answer 'Yes' without doing that, it should be understood differently here, not taking the present usage in terms of the momentary present, as in the lower Yamaka. How? In terms of non-abandonment. This present usage, "lies," is spoken referring to non-abandonment, not momentary presence. And because it is spoken referring to non-abandonment, therefore, "Does the tendency to aversion "Does the underlying tendency to lust lie dormant, does the underlying tendency to aversion lie dormant?" To the question, the meaning should be understood thus: For whom the underlying tendency to lust is not abandoned, not brought to the state of non-arising, for that person the underlying tendency to aversion is also not abandoned. And since for those people, if one is not abandoned, the other is also not abandoned, therefore "yes" is said. If so, in the case of arising later, when asked "For whom the underlying tendency to lust arises, for that person does the underlying tendency to aversion arise?" and "yes" is said, how should the meaning be understood there? There too, either because the arising is not prevented when the condition for arising is present, due to the non-abandonment. Just as painters and others, having started painting and other works, but with the work unfinished, if asked by friends and acquaintances in various places, "What are you doing these days?" they say, "We are doing painting, we are doing carpentry." Though they are not doing it at that moment, yet because the work is uninterrupted, taking into account the moment when it was done and the moment when it should be done, they are indeed said to be doing it. Just so, in whose mind the underlying tendencies are not abandoned, or in whose mind the arising is not prevented when the condition for arising is present, there, even in the moment of non-arising, taking into account what has arisen before and what will arise later, for whom the underlying tendency to lust arises, for that person the underlying tendency to aversion indeed arises, thus the meaning should be understood. In similar explanations hereafter, this is the method. "But not for him" is said because the stream-enterer has completely abandoned lust and ill-will. "For three individuals" means for ordinary people, stream-enterers, and once-returners. "For two individuals" means for stream-enterers and once-returners. In similar places hereafter, this is the method. 14. In the first and second questions of the occasion section, since the underlying tendency to lust lies dormant in the two feelings in the desire realm, and the underlying tendency to aversion lies dormant in painful feeling, therefore "no" is the denial made. In the third question, for both in the desire realm. To two feelings, the answer "yes" was given due to latent tendency. But for the Form and Formless realms, the latent tendency to conceit has a distinct place of origin along with the latent tendency to sensual desire. Therefore, it was said, "sensual desire is not latent there." In this way, having considered the place of origin of all, the common and distinct places of origin should be understood. 20. In the pair-root question, since the latent tendencies to sensual desire and aversion do not arise in the same place, nor do they take the same object, therefore the denial "no" was made. This is the meaning here. The place where these two latent tendencies lie latent, that place itself does not exist. Therefore, the question "where does the latent tendency to conceit lie latent?" is not a question at all. In other similar cases, this is the same method. 27. In the realm of beings section, "to four" refers to ordinary people, stream-enterers, once-returners, and non-returners. 36. In the reverse method, the question "to whom is the latent tendency to sensual desire not latent?" is asked taking the non-returner as the subject. 36. For two individuals, the latent tendency to sensual desire is not latent anywhere, namely, the non-returner and the arahant. And with the mention of the three feelings in the sense-sphere, it should be understood that the mention of feeling includes those associated with feeling, as well as their bases and objects, thus including all sense-sphere phenomena. This is the discussion of determination in the latent tendency section. Explanation of the Latent Tendency Section. 2. Explanation of the Possessing Latent Tendency Section 66-131. In the possessing latent tendency section, "one who possesses the latent tendency to sensual desire is with latent tendency," just as one afflicted with intermittent fever is sick even at the moment when the fever is not present, so long as he is not cured of that disease. Similarly, for a being bound for the round of rebirths with defilements, so long as the latent tendencies are not eradicated by the noble path, he is said to possess latent tendency even at the moment when those latent tendencies are not present. With reference to such possessing latent tendency, "yes" was said. The rest here is similar to the latent tendency section. In the realm section, when it is said, "in the Form and Formless realms, he possesses latent tendency with the latent tendency to conceit," in those realms... If a person could be seen with latent tendencies, But the origin of the latent tendencies could not be seen. This section is begun to show the origin of latent tendencies, Therefore, it is said, "with latent tendencies due to conceit." Thus, the origin of latent tendencies is shown, As "with latent tendencies due to conceit" arising from those two elements. But if the meaning of this question were not stated, The meaning of the initial question would not be clear, Therefore, it was not stated first, so it should be understood thus. "From where, with latent tendencies of sensual desire?" Meaning, with latent tendencies due to sensual desire arising from where, Is he also with latent tendencies due to aversion arising from there? Since these two do not arise from one place, Therefore, the denial "no" is made. "An arahant, in all respects," Meaning, an arahant is without latent tendencies in all things, Due to any latent tendency that could arise. In this way, the locative case is used, Even in places without a specific location, due to the meaning. In this way, the determination of meaning should be understood everywhere. Explanation of the Section on Latent Tendencies. 3. Explanation of the Section on Abandoning 132-197. In the section on abandoning, "abandons" means, He abandons by means of that path, Through the understanding of abandonment, And brings about the state of non-arising in the future. "Yes" is the reply referring to one established in the path of non-returning. "Abandons in one place" is said referring to the unity of abandonment. "No" is the denial referring to one established in the path of arahantship. "From where does he abandon the latent tendency of sensual desire?" Meaning, from where does he abandon the latent tendency of sensual desire that arises? "The eighth" means, Counting backward from one established in the fruition of arahantship, The one established in the path of stream-entry is called the eighth. For in the reckoning of those worthy of offerings, The arahant is the first, being the foremost worthy of offerings, The one established in the path of arahantship is the second, The non-returner is the third…pe… The one established in the path of stream-entry is the eighth. He is called "the eighth" here. Or it is simply a designation for him. Except for one possessing the path of non-returning and the eighth, The rest are with the ordinary person, those in training, and those no longer in training. For among them, the ordinary person is capable of abandoning. Because of the absence of knowledge. The rest, because their latent tendencies are abandoned. "Of two with path-constituents" means excluding two with path-constituents. In this way, the decision should be understood everywhere. Explanation of the Abandoning Section. 4. Explanation of the Knowing Section 198-263. In the Knowing Section, "knows" means he knows with three kinds of knowledge. The rest is as explained below.