English
such as a generating cause, etc. "By way of conditioning" means directly, and by way of arising through a succession. The explanation of the mode of equipment is finished. 16. Explanation of the mode of imposition 50. "Grasped by the Sutta" means stated in the Sutta. The grasping of the proximate cause is for showing the domain of the foundation, and the grasping of synonyms is for showing the division of appellations— this is the connection. "By being the domain-foundation" means by being the place of occurrence reckoned as the domain. "Is desired" means "is resorted to." "Desires" means "resorts to, serves." "Desires" means "begs, wishes"— this is the meaning. The five sense-pleasures are a cause for craving for sensual pleasures by way of object-condition. The grasping of the sign is a cause for the grasping of the details by way of decisive support— in this way, the causality should be stated appropriately in the remaining cases as well. 51. What is to be said regarding "Dwell contemplating the body in the body," etc., should be understood in the same way as stated below in the explanation of the mode of characteristics (Netti. Atth. 23). However, this is the distinction: "by the full understanding of the body-phenomena" means "by the full understanding of the persistence of consciousness dependent on form." It should be connected as: "seeing 'suffering'" is that contemplation of feeling. "By the full understanding of the cause of feeling" means by the full understanding of contact. By the phrase "by way of feeling" means by way of suffering produced by oneself. "By the full understanding of feeling" means by the full understanding of the persistence of consciousness dependent on feeling. The intention is: by the contemplation of impermanence, as it is opposed to the clinging to permanence. "Of the sign of the perception of permanence" means of that which is caused by the perception of permanence. "By the full understanding of perception" means by the full understanding of the persistence of consciousness dependent on perception. Because it is avoided by the first path, it is said of wrong-going: "of the clinging to views... and of wrong-going." "By the full understanding of formations" means by the full understanding of the persistence of consciousness dependent on formations. The explanation of the mode of imposition is finished. And the explanation of the modes is finished. 1. Explanation of the mode of confluence of teachings "Thus," etc., is a showing of the connection to the teaching of the confluence of modes. There, by the first two similes, it is like a well-prepared jewelled pavement, like well-crafted Jambunada gold... The Pāli is like a necklace. Therein, the teaching of the analysis of the necklace is shown to be like a gift of flowers of various colors, and like a string of various jewels shining with a blaze of diverse rays. By the latter, it shows the greater difficulty of that excellent and precious thing together with the matted hair. This is the connection: "that verse was spoken." 52. Because this section on the analysis of the necklace does not apply for the reason stated, therefore it is not referred to at the beginning of the section on the analysis of the necklace—this is the intention. But the section on the collection of necklaces applies it. Because the section on the collection of necklaces applies that verse for the very reason stated, therefore it says, "sixteen... and so on... food." "Showing the method of connection" means the showing of the method of connection. By that means, by the saying, "that is the path of death." "All perversion" means the twelve kinds of perversion. "Of the general... and so on... is spoken of." That in which the general is established, that is the specific. But in terms of meaning, showing that perception and so on, when they grasp the objects of form and so on in a reverse manner, are perversion, it says, "perception perversion" and so on. By means of the power of illusion and so on, when the five aggregates of clinging appear in the form of jewels and so on, by the method of etymology, due to the cause of "I" and "mine," it is called "self." Due to being the cause for the arising of that understanding and usage, it is called "self-existence." Due to being the basis of happiness and so on, it is called "the basis of self-existence"— thus it says, "by these" and so on. "Of these" means of the aggregates of clinging. The mode of the arising of perversions is "beautiful in the unbeautiful" and so on. The objects are body, feeling, mind, and phenomena. And ignorance... and so on... because all perversions are preceded by delusion. The particle "ca" (and) should be brought and connected here also, in "of beautiful and pleasant perceptions." Here is the connection: "Ignorance is indeed the cause of beautiful and pleasant perceptions, not just craving. Ignorance is the cause of beautiful and pleasant perceptions, and not just of permanent and self-perceptions." Even though this is so, showing that craving is the specific cause of the former two reverse perceptions, and ignorance of the latter, it says, "nevertheless" and so on. Here, the grasping of wrong view is by means of ignorance. to be seen. Therefore it is said: “the mind veiled by views,” and “whatever perversion of view,” and so on. Just as the grasping of view is by way of ignorance as the head, so too the grasping of ignorance could be by way of view as the head, therefore it is said: “ignorance is spoken of by way of view as the head.” In the case of craving and ignorance, just as craving is a special condition for the perceptions of beauty and pleasure, ignorance is not so. But for the perceptions of permanence and self, just as ignorance is a special condition, craving is not so, thus showing this, it is said: “delusion is a special condition.” Of the latter two… (etc.)… it happens because in the past, there was no strong attachment of craving. For that reason, it is said: “he perceives past form as self,” and not “he delights in it.” Craving-perversion is a perversion that arises dependent on craving, for craving itself is not a perversion. Therefore it is said: “a perversion rooted in craving.” By way of delighting in what is seen means by way of delighting in what is seen, dependent on craving, since it is called “craving-perversion.” By this means, that is, by the passage “whatever craving-perversion,” and so on. The sixteen views of the percipients, the eight views of the non-percipients, the eight views of neither-percipients-nor-non-percipients, and the five views of those who hold supreme visible dhamma as nibbāna, just as they grasp the aspects of beauty and pleasure by way of their own path and the attainment of nibbāna as a supposition, the seven annihilationists are not so, therefore it is said: “mostly.” Also by way of the opposite side, that is, by way of purity. For as long as there are defilements, the mind is not purified. And when they are abandoned, then it is purified. Therefore it is said: “for not,” and so on. Having set aside the Pāli phrase “with an unguarded mind,” because the teaching is determined solely through the aspect of perversion, it is said: “let him conclude the verse according to the connection.” Of Māra means of the defilement-Māra. For one who is under his sway is as if fallen into the hands of the other Māras. Therefore it is said: “by the grasping of the defilement-Māra alone,” and so on. Māra’s bondage means the bondage of Māra, in the sense of Māra’s bondage within the group of seven Māras. For he considers his own retinue, which is the bondage of defilements, as his own. Therefore it is said: “within… (etc.)… release.” laughs (Mahāva. 33). On the other side of Māra, Māra is a bond, so it is Māra's bond. Disintegration is Nibbāna. Because the mind is connected with delusion, it is called "deluded." Even in the case of lust and hatred, since they exist through delusion, the separate word "deluded" is said with reference to exclusive delusion. Thus he says, "by means of two deluded states of mind." Thus, in this way, the mind is unprotected due to the cutting off of the store of wholesome things by the attainment of unwholesome things like lust. All wrong views are gathered and converge here. Thus he says, "wrong view... and so on... is to be understood." All of them are the qualities mentioned by the three terms: "unprotected, struck by wrong view, overcome by sloth and torpor." By the eye, means by the door. Form is the sense-sphere of form dependent on an object of different nature. Grasper of the sign means one grasps the sign conceived as "woman" or "man," "beautiful" or "unbeautiful," or is accustomed to grasping it. Grasper of the secondary characteristics means one grasps the aspects called secondary characteristics, which are the manifestations of defilements in various forms like hands, feet, laughter, speech, etc., or is accustomed to grasping them. Whatever basis means whatever sign, the meaning is the basis for grasping the sign and secondary characteristics. Thus, "dwelling with the eye-faculty unrestrained," the person who is called "grasper of the sign, grasper of the secondary characteristics," that eye-faculty, that eye-door, dwelling having made it unrestrained, uncovered by the door of mindfulness, and in the grasping of desirable aspects of that form, there is covetousness; in the grasping of undesirable aspects, there is ill-will; in not observing, there is delusion; in wrong views, there is wrong view. Thus, covetousness and ill-will, and other qualities that are evil due to their meanness, unwholesome due to their arising from unskillfulness, would flow in, would arise again and again. He does not practice for its restraint means he does not practice for the restraint of that eye-door, for covering it with the door of mindfulness. That non-practice,