English
because they are free from hindrances and other afflictions. “Nibbāna is pleasure” is said because it extinguishes all suffering of formations, or because it is the cessation of that. By the word “and so on,” the arising in phrases like “the neither-pleasant-nor-unpleasant is peaceful, it is spoken of as pleasure,” referring to the neither-pleasant-nor-unpleasant, and in phrases like “I have spoken of two feelings, Ānanda, as pleasant feeling and painful feeling by way of explanation,” referring to pleasant equanimity and desirable things, is included. The basis of suffering, meaning suffering. the space of the sky. For that suffering, even arising from its own conditions, arises based on them when birth and so on exist. By the condition of suffering means in the cause of suffering, it means the generator of suffering. In the place of the condition of suffering means in the place of unpleasant forms and other conditions that are helpers of the karma generating suffering. For the word 'condition' is used for the generator and for the helper of the generator. By the word 'and so on', the usage in the suffering of formations and so on should be understood, as in "what is impermanent is suffering" and so on. It makes the associated object and the body born of karma pleasant, it makes it supported by the taste obtained, thus it is pleasant. 'Pleasant' is not made neuter by not revealing merely the state of pleasantness, expecting the word 'feeling'. What is desirable by nature and by intention, the experience of that, or the experience of the desirable form, is the experience of the desirable. 'Same' means not uneven. It should be understood as 'same' as if having attained oneness, or 'same' as joined together. 'Of one arising' means their arising is one and the same, it means they arise together from the same conditions. Lest the associated nature of form and formless which arise together should occur mutually, it is said "of one cessation", those that have the same arising and the same cessation are associated, thus the mutual association of form and formless is prevented. Even so, lest the mutual association of inseparable forms should occur, it is said "of one basis", those that have one arising, one cessation, and one basis are associated. Even so, in inseparable forms, one great element is the condition of support for the other great elements and derived forms, and so they are of one basis by that, or for one who assumes that the elements which are the basis of the eye and so on have one basis in which they are supported, the occurrence of their association might happen, to prevent that, it is said "of one object", those that have one arising... and so on... and have one object, are associated. Or, conversely, when it is said 'of one object', the various (objects) of the five consciousnesses and receiving consciousnesses in one cognitive process... in a different continuum, and in a single object, of those arising, having different bases, concomitance would occur. Therefore, it is said, "having one base," those that have one base and one object, are concomitant. Even so, concomitance of receiving, investigating, and so on, would occur. Therefore, it is said, "having one cessation," those that have one cessation, having one base, and one object, are concomitant. But do not non-arisings also have these three kinds of characteristics, or only co-arisings? To show that only co-arisings have these three kinds of characteristics, it is said, "having one arising." 3. "Of formless phenomena that have attained the state of fruition" - Just as the fruits of rice seeds and so on, when they are born similar to them, are called fruition (vipāka), and receive the designation of vipāka, but not the root, sprout, leaf, stem, or stalk; similarly, the fruits of wholesome and unwholesome actions, by being formless phenomena, by being objects, and by being white or black and so on, having attained the state of fruition similar to them, receive the designation of vipāka. This is stated to show that material phenomena, even if karma-born, are not similar to karma. "Having the nature of birth and decay" means having the nature of arising and aging. "Having the nature of fruition" means having the nature of ripening. The nature of ripening is activity in a continuum where ignorance, craving, and conceit are not cut off. Therefore, even if the vipāka of supernormal knowledge and other wholesome actions, and of unwholesome actions to be abandoned by development, does not arise, their vipāka-nature is established. Here, by the word "state" (bhāva) in "state of fruition," the nature (sabhāva) itself is meant. Taking that aforementioned nature of fruition and the nature of ripening mentioned in the second part, it is said, "by way of rejecting both natures." 4. "Upādinnā" means "grasped," "taken up." But what is "upeta" (grasped), by whom is it "upeta," and how is it "upeta," and who are "taken up" by it? And since some supramundane things are objects, to prevent that, it is "upeta" by the four kinds of clinging (craving, views, etc.) which are denoted by the word "upaya" connected with the word "upeta"; and it is "upeta" by them by way of being made an object, not by way of concomitance. And since all mundane phenomena are objects of clinging, those results, kamma-born and material forms, are taken as if by those who grasp them, saying, "These are our fruits, since they are produced by us." These mundane kammas, unified as kamma, are here understood as "approached." And the results, kamma-born and material forms, produced by them, are "clung-to phenomena." All this is stated by "in the sense of making an object," and so on, to show this. And this method of meaning should be applied as possible, not according to the sequence of words. Here it is asked: If "clung-to" means "approached and taken by craving and views in the sense of making an object," and all mundane phenomena are objects of craving and so on, and the word "approached" is not exclusively fixed on kamma, then there is no reason to grasp only kamma. Therefore, the fruits produced by all mundane phenomena, born from causes like ignorance, such as formations, would become "clung-to," since they too are grasped as fruits by them. And the prefix "upa-" only indicates "approached-ness," not that it precludes making an object or being endowed with it. And the word "taken" only means "grasped-ness," not a specific origin from kamma. Therefore, would all produced things become "clung-to"? No, they do not, because the teaching proceeds according to the disposition of those to be enlightened. For those whose enlightenment "clung-to" was spoken, they understood the phenomena of the aforementioned kind by that very word. But now, for one unable to understand by that alone, having heard it, the meaning should be known. This elucidation of meaning is made as "by kamma." But this other meaning should be seen: The prefix "upa-" indicates "approached." When this prefix "upa-" is used in a compound, like the prefix "ati-" in "atimālā" (excessive garland) and so on, it expresses going beyond with its means, and approaching with its means. And approaching is the application of clinging. Therefore, that which is approached is "approached." What is that? That which does not exist without clinging. That mundane kamma, spoken of as "clinging is the cause of becoming," is approached by clinging, which arose in a previous existence, as a cause. The self is called "approached." For no one does a deed without approaching it, without desiring it. By that deed, which has been approached, there is the taking of rebirth. For by deeds that are defiled, beings take rebirth. Therefore, rebirth is manifest as that which is to be taken. And that existence, the rebirth existence, which comprises the three-realm vipāka, the kamma-born, and the formless states, is included in the word "birth" in the phrase "conditioned by existence, birth." Thus, the rebirth existence is called "that which is taken." And that rebirth existence is the three-realm vipāka, the kamma-born, and the formless states, as declared in the Dhātukathā. Therefore, by "approached" and "taken," these very phenomena are meant. Thus, this meaning is established. Having explained the meaning of the word "upādinna" and clarified it, he then states the meaning of the word "upādāniya" separately, without relying on the word "upādinna," saying, "having become an object," etc. Therefore, without distinguishing, it is said, "This is a designation for those things that are object-conditions for clinging." But that "upādāniya" is of two kinds: "upādinna" (taken) and "anupādinna" (not taken). Therefore, showing it with a distinction, he says, "And they are taken and are objects of clinging," etc. 5. "Defilement" refers to the ten bases of defilement. "Defiled" means afflicted and tormented by them. But since they, being associated with defilement, are not different in terms of their co-arising, etc., they become as if unified, like ghee, etc., spoiled by poison, and are called polluted, defiled, afflicted, and tormented. Therefore, he says, "endowed with defilement, defiled." "Worthy of defilement" means worthy of obtaining it as an object of defilement. "Not transgressing the state of an object" by this, he shows the non-transgression of defilement itself. The occurrence of the word "saṃkilesika" should be understood like the words "vatthayugika" and "suṅkasālika." 6. The rest of the sentence, "they occur with initial application," should be supplied, because the meaning of "is" is understood even when not stated. Taking "matta" as a single word denoting measure, the meaning is given as "their measure is only sustained application." Elsewhere, among those that are not separated, initial application. In investigations, investigation itself is their limit. Beyond that, they do not go into association with initial thought—