English
What, then, is this latent tendency? It is a special power inherent in defilements, which, even in one whose defilements are abandoned, causes actions similar to those of one whose defilements are not abandoned, like the occasion of the Venerable Pilindavaccha's use of a derogatory term. How, then, when "far" is said, is the meaning "from defilements" obtained? Because a general statement is restricted to a specific meaning, and because one who desires a specific meaning should not use a general term, suttas such as "Evil, unwholesome states are far from him" (M.N. 1.434) should be cited here. And here, in "ārakā," by shortening the "ā" vowel and changing the "ka" consonant to "ha" with an anusāra, the word "arahant" is formed according to the rules of etymology. is to be understood. For the easy grasping of the meaning stated above, this is said here: “He is far from that, with which he is not endowed; Not endowed with defilements, the Lord is therefore considered Arahant.” Defilements are indeed enemies (ara) because they cause harm; it is said "araha" by the rule of etymology, instead of "ariha" (destroyer of enemies), because enemies are destroyed. Here too, for the easy grasping of the meaning stated above, this is to be understood: “Because all enemies, called lust and so on, Are destroyed by the Lord with the sword of wisdom, Therefore he is also considered Arahant.” And this is connected to the wheel of transmigration. The "hub made of ignorance, existence, and craving" is said to mean the root components, like the hub of a chariot wheel, existing within and without, which are the duality of ignorance, existence, and craving. The "spokes of meritorious, demeritorious, and imperturbable volitional formations" are said to be connected by ignorance, craving, aging, and death, which are cause and effect, like the spokes connected to the hub and rim. Aging and death, which are evident as the end in each existence, are made the place of the rim, and so it is said, "the rim of aging and death." Just as the axle is the main cause for the movement of a chariot wheel, so the origin of the influxes is the cause for the movement of the wheel of transmigration, and so it is said, "pierced by the axle made of the origin of the influxes." The influxes themselves are the origin of the influxes because they are the cause of ignorance and so on. As it is said, "From the origin of the influxes, there is the origin of ignorance." The three existences, beginning with the sense-sphere existence, which are distinguished as result, kamma-born, and formless, are indeed the chariot; in that chariot of the three existences. "Completely yoked" means yoked with its causes, or completely from the beginning. "Flowing from beginningless time" because it flows for a time without beginning. “The succession of aggregates, and of elements and sense-bases; Flowing without interruption, is called transmigration.” Thus The cycle of existence is like the wheel of existence, as stated. By this, it is said, by the Blessed One. Bodhimaṇḍa: the place or time where the knowledge called awakening has attained the state of a maṇḍa. Bodhi is wisdom; here, it has become clear, like a maṇḍa, thus bodhimaṇḍa. With the feet of energy: by the two-fold action of restraining and depositing in the defilement and purification sides, he makes his own energy, which is like feet, to proceed. On the ground of morality: morality itself is the ground, in the sense of a foundation, and on that. Having established: having established oneself by way of accomplishment. With the hand of faith: faith itself is the hand, as it is the means of taking up blameless states, and with that. Causing the destruction of kamma: causing the destruction of all kamma, such as bodily kamma. The axe of knowledge: taking the axe of path-knowledge, well-sharpened on the whetstone of concentration. Thus, having taken the meaning that the cycle of existence, called "ara" (spokes), as stated in "arānaṃ hatattā" (because the spokes are destroyed), is like a wheel, and having explained the meaning, now, to show it also by way of the teaching of dependent origination, "atha vā" (or alternatively) and so on was said. Therein, "anamataggasaṃsāravaṭṭaṃ" means the cycle of existence, whose beginning is unknown, whose prior end is not known. "Sesā dasa dhammā" means the ten states, from formations up to birth. How are these formations and so on spokes? It says, "avijjāmūlakattā jarāmaraṇapariyantattā cā" (because they have ignorance as their root and old age and death as their end). Therein, "avijjāmūlakā" means those formations and so on whose root and main cause is ignorance; "avijjāmūlakattaṃ" is their state of being so. "Jarāmaraṇapariyantā" means those whose end and conclusion are old age and death; these are the ten states, from formations. "Jarāmaraṇapariyantattaṃ" is their state of being so. The meaning is: because the ten states, from formations up to birth, have ignorance as their root and old age and death as their end. The intention is: because formations and so on are connected at their root by ignorance, which is not overcome, and at their end by old age and death, which are like the rim. In sufferings and so on: in suffering, its origin, its cessation, and the path. Ignorance: delusion is ignorance, being the opposite of knowledge, not something other than knowledge, not but only the absence of knowledge. There, the ignorance of suffering and so on, is only in the manner of concealing them, because it does not provide for the penetration of their true nature. For here, although ignorance arises in the sense of an object in other places, except for the two supramundane truths, even so, it is intended here only in the manner of concealment. For when it arises, it stands concealing the truth of suffering, it does not allow one to penetrate its true characteristic of reality, and likewise for the origin, cessation, and path. Here, by "suffering," the noble truth of suffering is intended. Dividing it into three by way of the sensual realm and so on, and likewise making ignorance, which conceals it, into three, and showing the formations and so on in the three existences in sequence, dependent on ignorance and so on, he said, "And ignorance in the sensual realm," and so on. There, "and ignorance in the sensual realm" means ignorance that conceals the danger in the sensual realm. "Ignorance in the form realm," "ignorance in the formless realm" — the same method applies here. "Formations in the sensual realm" means the meritorious and demeritorious formations pertaining to the sensual plane, or the meritorious and demeritorious formations to be produced in the sensual realm, meaning the formations that bring about rebirth in the sensual realm. Here, by "formations," mundane wholesome and unwholesome volitions should be understood. "Is a condition" — for the meritorious formations, it is a condition in two ways: by way of object condition and by way of decisive support condition. For the demeritorious formations, it is a condition by way of co-arising and so on, for those that are co-arising; by way of immediate and contiguous and so on, for those that are not co-arising; and for those that are not immediate, it is a condition by way of object and by way of decisive support. "Formations in the formless realm" means the imperturbable formations. "Is a condition" only by way of decisive support condition. And if this matter were to be elaborated upon here, it would be too extensive; therefore, we will not elaborate upon it here. "In the others" means in the form and formless realms. "Of the three sense bases" means the eye, ear, and mind bases, because the group of nose and so on is not possible there. "Of one" means of the mind base, because the others are not possible there. In this way, of the three The meaning should be understood in “phassānaṃ” and so on. Of the six kinds of contact: contact of the eye, contact of the ear, contact of the nose, contact of the tongue, contact of the body, contact of the mind— these are the six kinds of contact. Of the six kinds of feeling: feeling arisen from eye-contact, likewise feeling arisen from ear-contact, from nose-contact, from tongue-contact, from body-contact, from mind-contact— these are the six kinds of feeling. Of the six kinds of craving: craving for forms, craving for sounds, craving for odors, craving for tastes, craving for tangibles, craving for mental objects— these are the six kinds of craving. That craving, there and there, is that craving, meaning craving of the type of craving for forms and so on, arising there and there in sense-desire existence and so on. The discourse rooted in craving and so on is very brief, so to explain and elaborate it by dividing it also into clinging and becoming, “how” and so on was stated. There, by “I will enjoy sense-pleasures,” the arising of craving for sense-pleasures is stated, likewise by “I will experience heavenly bliss” and so on. But since that craving, when it arises as strong clinging, is called clinging to sense-pleasures, therefore it was said, “conditioned by clinging to sense-pleasures.” Just so, only conditioned by clinging to sense-pleasures. Bliss in the Brahma-world, meaning bliss in the material Brahma-world. Since “all phenomena of the three planes of existence are ‘kāma’ in the sense of being desirable,” the craving for existence is also clinging to sense-pleasures, and so it was said, “only conditioned by clinging to sense-pleasures, one cultivates loving-kindness” and so on. There, “cultivates loving-kindness” means “mettā” is that which is affectionate, that which is friendly; to cultivate it means to develop it. Or, “mettā” is that which has loving-kindness, meaning the mind, or the jhāna associated with it; to cultivate it means to develop it, to produce it. In “cultivates compassion” and so on, the meaning should be understood in the same way.