English
However, since "strive" and so on is a teaching about the basis of the commencement of energy, etc., considering the objection that only the basis of commencement, etc., is described as the causal condition, it is said, "These causal conditions are the teaching." It should be understood that "strive" and so on is a teaching of the aforementioned causal conditions, not the basis of the commencement of energy, etc., and therefore only the causal condition is described. Thus, the meaning has been analyzed in terms of causal conditions by the teaching of "strive" and so on, and understood by us. Since it would be asked, "How should the meaning be analyzed in terms of the opposite of that very teaching?" it is said, "or for those who do not strive," and so on. There, for beings who do not strive in meditation, whose knowledge is unripe, the teaching of "strive" and so on was initiated for them to know in the future, in terms of the factors leading to the path, for the sake of striving. For beings who strive, whose knowledge is ripe, the teaching of "strive" and so on was initiated for them to know in this very life, for the sake of striving, as a cause for striving. Among those who strive and do not strive, among those whose knowledge is ripe and unripe, those beings whose knowledge is unripe and who do not strive, these beings whose knowledge is unripe, being rooted in heedlessness, do not strive in meditation due to that heedlessness. That heedlessness is of two kinds: heedlessness rooted in craving and heedlessness rooted in ignorance. Among those two kinds of heedlessness, a being rooted in ignorance, veiled by unknowing, due to that heedlessness, does not know the knowable object, "These five things are subject to arising and passing away." "the aggregates are called the basis of what is to be known" he does not understand this. This negligence, caused by ignorance, is called negligence rooted in unknowing. That negligence rooted in craving, that negligence is threefold. A being craving, seeking to produce unarisen possessions, falls into a certain negligence. This is one negligence. A being craving, guarding arisen possessions for their stability, falls into a certain negligence for the sake of protection. This is another negligence. A being craving, enjoying stable possessions, falls into a certain negligence for the sake of enjoyment. This is the third negligence. Thus, it is threefold. Thus, in the world, this negligence is fourfold. One kind of negligence has ignorance as its basis. Three kinds of negligence have craving as their basis. Thus, it is fourfold. Among these, ignorance and craving, the mental body, the group of mental phenomena like contact, is the basis for ignorance. The physical body, the group of physical phenomena like earth, is the basis for craving. This is what is meant: The fourfold negligence, the opposite of energy which is called the element of initiation and the element of exertion, should be determined. Having determined it, ignorance is the basis for one kind of negligence. Craving is the basis for three kinds of negligence. The mental body is the basis for ignorance. The physical body is the basis for craving. Thus, turning to the opposite, the basis should be sought. Because it should be asked, ‘Why is the mental body the basis for ignorance? Why is the physical body the basis for craving?’ having asked ‘For what reason is that?’ it was said: ‘Attachment in material existences, delusion in immaterial existences.’ Because attachment, the obsession of craving, in material existences, in material phenomena, is established in beings by way of ‘I’ and ‘mine’, therefore, the physical body becomes the basis for craving. Indeed, in beginningless samsara, men and women become mutually delighted by form. Because delusion, due to its subtle nature, in immaterial phenomena like contact, is established in beings, therefore, the mental body becomes the basis for ignorance. This connection should be made. This is what is meant: In the physical and mental bodies, the object... Because of non-doing, from the arising of craving and ignorance, the material body is the basis for craving, the mental body is the basis for ignorance. This should be understood. Because it should be asked, "What is the material body? What is the mental body?" it is said, "There, the material body is the form aggregate, the mental body is the four immaterial aggregates." There, among these material and mental bodies, the material body, meaning the aggregate of form, is the form aggregate. The mental body, meaning the aggregate of mind, is the four immaterial aggregates. These five aggregates, being the objects of ignorance and craving, would be clung to. Because it should be asked, "By what clinging are they clung to?" having asked and answered in the same way, it is said, "By what clinging are these five aggregates clung to? By craving and by ignorance." There, the connection should be made that by craving, which is a clinging, and by ignorance, which is a clinging, these five aggregates are said to be clung to. Because it should be asked, "How many clingings are called craving? How many clingings are called ignorance?" it is said, "There, craving is two," and so on. There, among those craving and ignorance. Clinging to sensual pleasures and clinging to rites and rituals are two clingings called craving. For it is by way of craving that the notion "my virtue, my ritual" arises. Clinging to views and clinging to the doctrine of self are two clingings called ignorance. For it is by way of ignorance that the eternalist view and the view of "I and mine" arise. Because it should be asked, "Among the four truths, what truth are these aggregates clung to by these four clingings?" it is said, "By these," and so on. Those worldly aggregates are aggregates clung to. Indeed, by clinging, clingings also arise. This group of five aggregates clung to is suffering, the truth of suffering. Those four clingings are the cause of suffering. This quartet of clingings is the origin, the truth of origin. The five aggregates, the five aggregates clung to, are the basis of suffering. is suffering by nature. These are the five aggregates with clinging. He teaches the Dhamma, saying, "Strive!" and so on, the Dhamma suitable for those to be trained. Though generally stated before, to show a specific meaning, it is again said, "for the full understanding of suffering, for the abandoning of its origin." 30. The two former truths were determined by the teacher through heedlessness, which is the opposite of striving, and understood by us. Since it can be asked, "How are the other two truths to be determined?" to show that both of them are determined through heedlessness, it is said, "Therein, that which is threefold," and so on. "Therein, therein" means among those heedlessnesses rooted in craving and rooted in ignorance. "Of that" means of that threefold heedlessness rooted in craving. "By full penetration" means by fully understanding the gratification and so on. "Protection" means the protection of one's own mind. "Withdrawal" means the expulsion that is the withdrawal of the heedlessness mentioned by "of that," through diligent heedfulness, which is its opposite. This cultivation, which is expulsion brought about by diligent heedfulness, which is the opposite of heedlessness, is called tranquility. Thus, tranquility is again determined through the opposite of heedlessness. Since it must be asked, "How and by what means does that tranquility come about?" to show the means after asking thus, it is said, "How is that?" and so on. "How" therein means by what means. The gratification arising dependent on the two kinds of sensual pleasures spoken of as "they desire, hence sensual pleasures, or they are desired, hence sensual pleasures," and the danger arising dependent on sensual pleasures that are of little gratification, as stated in the saying, "sensual pleasures are of little gratification, much suffering," and so on (M. I.235). "Of sensual pleasures" is the genitive case in the sense of object. Therefore it is said, "dependent on sensual pleasures" (Netti. A. 30). "This is the escape from sensual pleasures, namely renunciation" (Iti. 72). Here, "escape" means the first jhāna. "Vokāra" - here, the 'va' is an augment, the 'o' means badness. "Advantages" means four purification of virtue and so on. When one knows, then by that means calmness arises, this is the meaning. Calmness has been explained by the teacher, and understood by us. Since it is to be asked, "What is insight?", to explain insight, "There, what is investigation?" and so on was said. Or, when one knows the gratification of sensual pleasures and so on, then calmness arises, so it was said. Since it is to be asked, "When that calmness arises, what is it?", "There, what is investigation?" and so on was said. There, there, means when that calmness has arisen, the investigation, examination, wisdom of impermanence and so on, regarding gratification and so on, this investigation, examination, wisdom, due to seeing specially, is called insight. Or, the protection, withdrawal, through the penetration of the three kinds of heedlessness rooted in craving, this is called calmness by the teacher. Since it is to be asked, "What is insight?", "There, what is investigation?" and so on was said. There, there, means when that aforementioned calmness exists, the investigation, examination, wisdom that has arisen regarding the aforementioned heedlessness in terms of impermanence and so on, this investigation, examination, wisdom, due to seeing specially, is called insight. Investigation is weak, examination is strong, this is the distinction. Calmness and insight, these two qualities have been determined by the teacher. Since it is to be said, "Where do these two determined qualities go?", "These two" and so on was said. Calmness goes to the perfection of calmness development,