English
are intended." And "being an object in the first nutriment" means, having attained the state of being an object for desire-passion in the first nutriment, not having transcended that state. For one whose desire-passion is not abandoned, perversions arise there, not for the other. Similarly, in the second perversion and so on, when they are not abandoned. The other clingings continue to arise because they are not abandoned, thus it is said: "The same method applies to the other sections." And because, even when clingings and so on are not abandoned, yogas and so on continue to arise appropriately, due to their nature, and due to their nature as being of one essence with them, therefore, it is said in the Pāli: "In the first clinging, the first yoga," and so on. Therefore, it is said: "The same method applies to the other sections." 83. "For one who does not fully understand" means: for one who does not know, having delimited by the three kinds of full understanding— understanding by knowing, understanding by scrutinizing, and understanding by abandoning; for one who does not truly comprehend their origin, their cessation, their gratification, their danger, and their escape. The intention is that intense, abundant desire-passion arises due to being of a craving nature. Thus, referring to this meaning, that it is the cause of the defilement, the adherence to views, it is said: "In the manner already stated." The perceptions of beauty and pleasure, the clinging to sensual pleasures, the yoga of sensual existence, covetousness, the bodily fetter of sensual pleasures, the canker of sensual existence, the flood of sensual existence, the dart of passion, the desire-inclination, and the going to destinations are predominant in craving due to being on the side of craving and due to their nature as craving. However, the clinging to precepts and vows, ill will, the bodily fetter of ill will, the dart of ill will, the ill will-inclination, and the going to destinations are predominant in craving due to their existence in the state of craving, and the stations of consciousness are objects of craving, or the predominance of craving is indeed obtained from all being objects of craving. The predominance of views for the latter ones should be understood according to the method stated. 84. In the nutriment of edible food, what... Regarding the desire and lust for nutriment taken in portions. The statement "not abandoned," and so on, is said to show directly, without circumlocution, that nutriment taken in portions is "of an impure nature, and arises from impurity." For when a direct meaning is obtainable, what need is there for circumlocution? Or, the meaning there is that desire and lust are established. For without desire and lust there, no perversion can arise. "Of a suffering nature" means of a suffering nature due to the suffering of formations. "Due to being a condition for suffering" means due to being the cause of suffering, which has the characteristic of the three kinds of suffering. Those who perceive permanence in consciousness. Thus, the monk named Sāti, the fisherman's son, expressed a permanent clinging there, saying, "That very consciousness runs on and transmigrates." The perception of a self in formations, mostly by those holding to views, is to be understood from their expositions of views such as "consciousness is the self." The meaning of the word "purity of existence" is "the bliss of Nibbāna." "By means of precepts and vows... and so on... firmly grasps happiness" shows that the clinging to precepts and vows here is the clinging to existence. Thus it will be said, "by the clinging to existence, which is called the clinging to precepts and vows." Are conditions by way of decisive support condition, and so on. "Established in the first yoga" means firmly established in the first yoga. For unabandoned defilements, being the cause of the round of kamma and so on, are said to be the support of the being who possesses them. "Coveting another" is coveting another. Regarding the arising of dejection when a beloved object changes or alters due to the wish for existence, the view of existence, or the lust for existence, it is said, "lust for existence... and so on... corrupt." "Having tied" means having made a knot. For making a knot, like in a rope split in two, is tying. The connection is that they stand pervading the mind and are causes for the arising of taints. The statement in the commentary, in an inverted order, is to show that some defilements, having reached the stage of obsessions, are especially causes for the arising of taints. The construction is: "desires regarding its opposite." Regarding that object, in a future existence, he longs for it, just as those disgusted with human pleasures desire a divine rebirth. Being of that nature, means being of the nature of views. One after another, means mutually. Indeed, one view is the cause of one attachment to views, just as the view of a self is for others. For one who is attached, means due to attachment. “From unwise attention… the defilement of ignorance arises,” this shows the defilement of ignorance, which is the fruit of attachment to truth, like the flow of a great flood from the falling of a rain cloud. The defilement of ignorance is established, like the establishment of a great flood caused by rain, or the falling of a cloud above. In phrases like “accompanied by delight and lust” (Mahāvagga 14), the word ‘accompanied’ means ‘being of that nature,’ so he says, “latent… or existing.” “Heart,” meaning the inner formation of the mind, refers to the arising of resultant consciousness. Even in the cycle of results, there is some special quality deposited by the latent defilements. Of consciousness accompanied by greed. Of the other, accompanied by hatred, etc. Like seasoning for food, the embellishment, the enhancement, the flavoring of an object, delight is craving accompanied by pleasure, this has delight as its seasoning, thus, ‘seasoned with delight’ even though delight itself is the seasoning, it is due to the dart of lust. But concerning what is seasoned, there is nothing to be said, to show this, the Pāli says, “by consciousness seasoned with delight, with the dart of lust,” and to clarify that meaning, he asks, “by what is it seasoned with delight?” “By the dart of lust,” showing that the instrumental case is for the cause, he says, “by the dart of lust as the cause.” Here, the meaning of cause is the meaning of decisive support condition. “By consciousness as that which is to be approached,” the case ending should be transformed and connected. By “as a foundation,” he speaks of consciousness as a support, etc., condition. Therefore, he says, “it stands relying on the form aggregate.” Thus, for the second and subsequent standings of consciousness, the support, etc., condition should be stated due to the word ‘foundation.’ 85. Although for the three individuals in the roots of unwholesome actions, etc., and for the cycle of delight in craving, etc., as a direction, He will say, nevertheless, because of mutual penetration, when one method is established, the others also become established; in order to show this specialty, it was said: "foods and so on... should be determined." Or, in what will be said, including unwholesome roots, craving, and so on, by the word "ādi" (etc.), when saying "foods and so on," he uses the plural "of methods." Of one meaning: of one purpose, reckoned as defilement, for one whose conduct is lustful. The meaning of the expression is also taken, not just the expression itself; the words of the Sutta are synonymous with each other, because the objects of craving are spoken of there appropriately, it is said: "craving with its objects is spoken of." And because the objects of hatred and the objects of wrong view are spoken of there, referring to this meaning, he says: "hatred with its objects, and wrong view with its objects are spoken of," "according to the method spoken of." Having taken the aspect of suffering together with the aspect of suffering, this is the meaning. If it is so, if a specific determination of the doors to liberation has been made in the first two foods and so on, by way of being abundant in various contemplations, this should be understood in just this way, not otherwise. Speaking the reason for that, he says "for not..." and so on. Its meaning is: just as for the noble paths, due to the complete abandonment of defilements, there is a fixed rule regarding the things to be abandoned, not so for the abandonment through full understanding by insight, because it is not absolute. But others say: in the first two foods, by way of being defilements, and by way of being conditions for suffering, the characteristic of suffering is very evident. There, in the first two consciousness-abiding consciousness-food, in the third consciousness-abiding, the characteristic of impermanence, in the mental volition food, in the fourth consciousness-abiding, the characteristic of non-self is very evident; by way of being the starting point for the three contemplations, through these doors to liberation, such as the desireless, they attain full understanding. Similarly, in the case of perversions and so on, the first two are directly opposite to the contemplation of suffering, the other two are for the contemplations of impermanence and non-self. Thus, by way of being the starting point, and by way of being directly opposite, these phenomena, appropriately, through the doors to liberation, such as the desireless, pa To be abandoned, and to be given up, are stated.