English
This section, like the Abandoning Section, is explained only in terms of those established in the path. Explanation of the Knowing Section. 5. Explanation of the Abandoned Section 264-274. In the Abandoned Section, the discourse begins only in terms of those established in the fruition. For the non-returner, both these latent tendencies are abandoned, therefore it is said, "Yes." 275-296. In the Occasion Section, having asked, "Where the latent tendency to sensual desire is abandoned, is the latent tendency to aversion abandoned there?" it is said that it should not be said whether it is abandoned or not abandoned. Why is that? Because the place of arising is not common. The place of arising for the latent tendency to sensual desire is different, the place of arising for the latent tendency to aversion is different. And where a latent tendency arises for one who has not cultivated the path, there, when the path is cultivated, it is said to be abandoned. There, since the latent tendency to aversion does not arise in the place of the latent tendency to sensual desire, nor does the latent tendency to sensual desire arise in the place of the latent tendency to aversion, therefore it should not be said there whether it is abandoned or not abandoned. For in that place of its own arising where the latent tendency to sensual desire is abandoned, because it is not abandoned there, it should not be said that it is abandoned there. Because it does not exist in the place of arising of the latent tendency to sensual desire, it should not be said that it is not abandoned there. But where the latent tendency to sensual desire is abandoned, is the latent tendency to conceit abandoned there? Here, having considered the common place, it is said, "Yes." For the latent tendency to sensual desire lies latent in the two feelings in the realm of desire. The latent tendency to conceit lies latent in those and also in the realms of form and formlessness. Therefore, excluding the uncommon place, in the common place it is said to be abandoned together with it. Therefore it is said, "Yes." In this way, in every occasion in the Occasion Section, both abandonment and non-abandonment And should be understood. But in places where "there are none" is stated, the decision is similar to what was said below. The personal-occasion section is the same as the occasion-section-progression. 297-307. In the reverse method, it asks, "For whom is the underlying tendency to sensual lust not abandoned?" in terms of ordinary person, stream-enterer, and once-returner. Although these two underlying tendencies are not abandoned in six types of individuals from the ordinary person up to the path-attainer of non-return, here, due to statements later such as "for three types of individuals, for two types of individuals," path-attainers are not intended. Therefore, referring to only the ordinary person, stream-enterer, and once-returner, "yes" is said. "For two types of individuals" means for stream-enterers and once-returners. In this way, the decision should be understood in the personal section. 308-329. But the occasion section and the personal-occasion section should be understood in the same way as stated below. Explanation of the Abandonment Section. 6. Explanation of the Arising Section 330. The arising section is similar to the underlying tendency section. 7. Explanation of the Element Question Section 332-340. In the question section of the element section, "How many underlying tendencies underlie?" means "How many underlying tendencies, having followed, lie inherent in the continuum?" "How many underlying tendencies do not underlie?" means "How many underlying tendencies, not having followed, do not lie inherent in the continuum?" "How many underlying tendencies are divided?" means "How many underlying tendencies underlie and do not underlie?" This is how it should be distinguished. Whatever else there might be to say here has already been stated in the explanation of the text below. 7. Explanation of the Element Answer Section 341-349. In the designation section, "For some, seven underlying tendencies underlie" is said in reference to the ordinary person. "For some, five" is said in reference to the stream-enterer and once-returner. For them, the underlying tendency to views and the underlying tendency to doubt are abandoned, so only five underlie. There, just as in the underlying tendency section, the meaning of the word "underlie" was taken as "arise," it should not be taken that way here. Why? Because they do not arise at that moment. For one arising in the sense-sphere, only resultant consciousness and karma-produced material form arise, there is no unwholesome consciousness. And underlying tendencies are moments of unwholesome consciousness. They arise, not at the moment of resultant consciousness, because they do not arise at that moment, so the meaning should not be taken thus. How then should it be taken? As it is obtained. And how is it obtained? By way of non-abandonment. Just as because greed, hatred, and delusion are not abandoned, a person endowed with wholesome and indeterminate consciousness is called "greedy, hateful, deluded," so too, because they are not abandoned by the path and cultivation, at the moment of rebirth also, those latent tendencies of that particular person are said to lie latent. And it should be understood that they are not only said to lie latent, but because they are not abandoned, they truly do lie latent. There is no breaking of latent tendencies; for whoever has a latent tendency, that person has that latent tendency; whoever does not have it, that person does not have it. There is no latent tendency that can be divided thus: "This one has it and does not have it," "This one might have it, might not have it." For someone reborn in the Form Realm, it is said that some have three, in the manner of a non-returner. For that person, the latent tendencies of sensual desire, aversion, views, and doubt, all four are abandoned without remainder. The other three alone are not abandoned. Therefore it is said, "Some have three latent tendencies lying latent." "Not the Sensual Realm" means since the Sensual Realm is excluded, it refers to someone reborn in the remaining two realms. "A being" because for a noble disciple who has passed away from the Form Realm, there is no rebirth in the Sensual Realm, it only happens for an ordinary person, therefore it is stated definitively as "a being." The same method applies in "For a being who has passed away from the Formless Realm and is reborn in the Sensual Realm." "There is no rebirth in the Form Realm," why is there none? Because of the absence of the Form-sphere jhāna that produces rebirth. For that person, having completely transcended perceptions of form, is reborn in that realm, so there is no Form-sphere jhāna for them there. Because of its absence, it should be understood that there is no rebirth in the Form Realm. In "For one who has passed away from the Formless Realm, not the Sensual Realm," the Formless Realm itself is intended. By this method, the meaning should be understood in all explanations. Explanation of the realm section. The explanation of the latent tendency pair is finished. 8. Citta Yamaka Explanation of the Introductory Chapter 1-62. Now, an explanation of the Citta Yamaka, which was taught after the Anusaya Yamaka, is given, by gathering together only a portion of those wholesome and other states that were taught in the root Yamaka, according to their availability. Here, first, the arrangement of the text should be understood. In this Citta Yamaka, there are two chapters: the establishing of the matrix, and the resolving of the established matrix. In the establishing of the matrix, there are initially three pure great chapters: the person chapter, the state chapter, and the person-and-state chapter. Therein, the person chapter is so called because it proceeds by showing the distinctions of the arising and ceasing of consciousness in terms of persons, such as "For whom does consciousness arise, but not cease?" The state chapter is so called because it proceeds by showing the distinctions of the arising and ceasing of consciousness in terms of states alone, such as "What consciousness arises, but does not cease?" The person-and-state chapter is so called because it proceeds by showing the distinctions of the arising and ceasing of consciousness in terms of both, such as "For whom, what consciousness arises, but does not cease?" Then, on the basis of sixteen terms beginning with "For whom, consciousness with lust," there are forty-eight mixed chapters: sixteen person chapters, sixteen state chapters, and sixteen person-and-state chapters, qualified by the sixteen terms pertaining to lust and so on. These are abbreviated by showing only the terms pertaining to lust and so on. Then, on the basis of the two hundred and sixty-six terms of the Abhidhamma matrix, beginning with "For whom, wholesome consciousness," there are seven hundred and ninety-eight mixed chapters: two hundred and sixty-six person chapters, two hundred and sixty-six state chapters, and two hundred and sixty-six person-and-state chapters, qualified by the terms pertaining to wholesomeness and so on. These too are abbreviated by showing only the terms pertaining to wholesomeness and so on. Those terms here that do not fit with consciousness, such as those that are visible with resistance, are established as void questions. Among those three chapters, in the very first pure person great chapter, there are the chapter on the combination of the arising and ceasing times, the chapter on arising and arisen, and the chapter on ceasing and arisen. arising-mode, occurrence-mode, cessation-mode, arising-cessation-mode, arising-ceasing-mode, arising-occurred-mode, ceasing-occurred-mode, occurred-arising-mode, past-future-mode, occurred-arising-mode, ceased-ceasing-mode,