English
Therefore, to explain and show that this is the mode of activity for them in the view of a permanent self, "there, those of speculative temperament" and so on was said. Therefore it was said: "Now, to show the mode of activity in the view of a permanent self for those of speculative and craving temperaments—" ‘Views-inclined’ and so on, it was said. There, among those views-inclined and craving-inclined. Views-inclined individuals regard form as ‘self,’ regard it as self… …regard consciousness as ‘self,’ regard it as self, because of the strength of their self-fixation. But craving-inclined individuals regard form as ‘self,’ or a self possessing form, or form within the self, or the self within form, regard it as self… …or the self within consciousness, regard it as self, because of the strength of their self-and-mine-fixation. This wrong view, having twenty bases due to fourfoldness in relation to each of the five clinging-aggregates, is called ‘personality view.’ Thus, the difference in the arising of personality view for views-inclined and craving-inclined individuals should be understood; this is the meaning. Because it should be asked, “What is the opposite of personality view?” ‘Its opposite’ and so on was said. The supramundane right view is the opposite of that personality view in the sense of abandoning it. And the qualities that accompany and are conducive to that right view are also the opposite of personality view in the sense of abandoning it. Because it should be asked, “What are the accompanying qualities?” ‘Right intention’ and so on was said. Right intention… …right concentration— these qualities are accompanying. This noble eightfold path, beginning with right view, is the opposite of that personality view because it abandons it. Because it should be asked, “How many aggregates are these qualities, right view and so on?” ‘They are three aggregates’ and so on was said. Because it should be asked, “Which aggregate is tranquility, which aggregate is insight?” It was said, “The aggregate of virtue and the aggregate of concentration are tranquility, the aggregate of wisdom is insight.” Because it should be asked, “Among personality and so on, which is which truth, which is which truth?” ‘There, personality’ and so on was said. “The four truths in terms of personality view and its opposite for views-inclined and craving-inclined individuals…” how are they determined, how is the middle path between the two extremes determined?” Thus it is said, “There, those who regard form as self,” and so on. “There” means among those with views and those with craving. Those individuals with views who regard form as “self,” as their self… …and so on… who regard consciousness as “self,” as their self. These individuals with views, because they cling to the idea that “form and so on are the self, and because form and so on are impermanent, the self is also impermanent, the self is destroyed, the self perishes, the self does not exist after death,” are called “annihilationists.” Those individuals with craving who regard form as “self,” or who regard the self as possessing form… …and so on… who regard consciousness as “self,” or who regard the self as possessing consciousness. Or who regard consciousness as in the self, or the self as in consciousness. These individuals with craving, because they cling to the idea that “the self is different from form and so on, because of its distinctness, the self is permanent, eternal,” are called “eternalists.” There, among these annihilationist and eternalist individuals, the annihilationist and eternalist views that arise are the two extremes, the path of two extremes. This path of two extremes is the arising of transmigration, because it is the cause of the arising of transmigration. The Noble Eightfold Path, which is called the middle path, is the opponent, the abandoner, by way of abandoning the practice of those two extremes. This path is the cessation of transmigration, because it is the cause of the cessation of transmigration. There, among the arising of transmigration and the cessation of transmigration: The arising of transmigration is suffering, the truth of suffering. Attachment to that, attachment to that suffering, is craving, the origin, the truth of origin. The cessation of craving, the cessation of suffering, is cessation, the truth of cessation. The Noble Eightfold Path, the path leading to the cessation of suffering, is the truth of the path. Thus, these four truths are determined. The meaning is just as stated in “Suffering is to be fully understood,” and so on. Since it must be asked, “How many divisions are there of annihilationism and eternalism, and how many of the path?” Therefore, “There, annihilationism and eternalism…” The phrase "that" and so on was stated. There, among the paths of annihilation and eternalism, the view of annihilation and eternalism, in brief, in summary, is the twenty-fold view of individuality. Annihilation, arising dependent on the five aggregates of clinging, is five-fold. The view of eternalism, arising in three ways in each, is fifteen-fold, thus it is twenty-fold. In detail, there are sixty-two wrong views. Which are they? Four eternalist views, four partial-eternalist views, four views of finitude and infinitude, four evasive views, two accidentalist views, sixteen views of consciousness, eight views of unconsciousness, eight views of neither-conscious-nor-unconscious, seven annihilationist views, five views of Nibbāna in this very life— these sixty-two wrong views should be understood. In detail, they are found in the Brahmajāla Sutta. The path that is the antidote to these views of annihilation and eternalism is the forty-three factors conducive to awakening. Which are these forty-three? The three perceptions: "perception of impermanence, perception of suffering, perception of non-self," and the three perceptions: "perception of abandoning, perception of dispassion, perception of cessation"— these six perceptions, and "the four foundations of mindfulness, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven factors of awakening, the eight path factors"— these forty-three factors conducive to awakening are called the path of insight, the antidote. Since it is to be asked, "Which is the antidote by way of tranquility?" "the eight liberations" and so on were stated. The eight liberations are well-known. The ten kasiṇa bases are called the path of tranquility, the antidote. Since it is to be asked, "Which knowledge shatters which phenomenon?" "the sixty-two wrong views" and so on were stated. Wrong views arising from the character of views are delusion. Wrong views arising from the character of craving are a net. Delusion arises without beginning. The net arises without end. Having attained and sharpened the eight attainments, the sharp insight knowledge and the knowledge of the noble path are called the diamond of knowledge, awakening. because of the knowledge and the basis of the opposing qualities. Delusion and a net are a net of delusion. It shatters, thus shattering; the agent is the suffix ‘yu’. The shattering of the net of delusion is the shattering of the net of delusion. Shattering is indeed of two kinds: shattering by suppression and shattering by eradication. In the earlier stage, shattering by suppression is to be seen through calm and insight. At the moment of the path, shattering by eradication is indeed to be seen. Therein, in that net of delusion, ignorance is delusion, craving for existence is the net. It deludes the person who is its basis in the eight instances such as suffering, thus it is delusion. First, a net, having spread out a tangle, it proceeds as a tangle, thus it is a net. It catches, takes, what is born in it, such as fish and birds, or it causes to catch, to take, thus it is a net. Like a net, thus it is a net. Therefore it is said: “Craving for existence is a net because it proceeds by intertwining in forms etc., divided into past etc., and in one’s own existence etc.” (Netti. Atthakatha. 80). Since it is to be said: “How can the determination of the defilement-sides such as self-mortification, by ignorance and craving, be believed by anyone?” Therefore it is said: “‘The prior end is not discerned of ignorance and of craving for existence’ — this is stated.” 81. Since it is to be said: “Outside this teaching, the paths etc. of those of view-conduct and craving-conduct are determined. How are the paths etc. of those of view-conduct and craving-conduct to be determined in the teaching?” Or, since it is to be said: “The suttas and meanings of the defilement-side have been shown by the teacher. How are the suttas and meanings of the purification-side to be shown?” Therefore it is said: “Therein, one of view-conduct in this teaching,” and so on. Therein, among those of view-conduct and craving-conduct. A person of view-conduct, having gone forth in this teaching, lives continuously in austerity regarding the four requisites. Why? Because he has intense respect for austerity. Therefore, because of intense respect for austerity. A person of craving-conduct, having gone forth in this teaching, lives continuously in training. Why? Because he has intense respect for training. Therefore, because of intense respect for training. Proceeding. A person of speculative views, entering the path of rightness, becomes a follower of the Dhamma. Why? Because of the wisdom-like conduct in the sphere of views. A person of craving, entering the path of rightness, becomes a follower of faith. Why? Because of wrong inclination due to craving. A person of speculative views proceeds with pleasant practice, and slow comprehension; proceeds with pleasant practice, and swift comprehension; being able to suppress defilements with ease. A person of craving proceeds with painful practice, and slow comprehension; proceeds with painful practice,