English
A distorted wavering of view is simply the view that proceeds in various ways, such as eternalism. They cross over means they float as if at a ford. In a perverted way means in a way contrary to the object. 390. Because it is the basis for the perversion of perception and so on, which is the grasping of non-existent things like nature and self by way of concealing their true nature, and the grasping of things like impermanence as permanent, it is said, “he understands what is non-existent and unequal.” Explanation of the second mind 399. Although… and so on… one who grasps It shows no distinction from the previous thought, saying "it arises." The state of being collected, by not being urged on or sinking down, is torpor. Description of the Third Thought 400. Here, it should be understood that the meaning is: with conceit, the five unfailing factors, that is, the factors that do not fail, the factors that are fit for arising, come to be. Since conceit is not fixed, it is not always an unfailing factor. For in the Paṭṭhāna, where it says, "Conditioned by a defilement-factor, a defilement-factor arises, with a root-condition" (Paṭṭhā. 3.4.1), the ten kinds of connections shown by "four times with sensual passion, three times with aversion, and conceit, doubt, and craving for existence – these three are the connections of a once-returner with the connections, ten kinds of connections," by saying "conditioned by the sensual passion connection, the conceit connection, the ignorance connection," and then "conditioned by the sensual passion connection, the ignorance connection," and "conditioned by the conceit connection, the craving for existence connection, the ignorance connection," and by saying "conditioned by the craving for existence connection, the ignorance connection," the unfixed nature of conceit is revealed by these connections, and similarly in the pair of defilements. And here it will be said, "ten kinds of connections of the defilements, and similarly ten kinds of defilements." The function of grasping is by way of uplifting, not like energy, by way of urging on to accomplish various tasks. Even in the case of self-abasement, it should be understood that grasping is taking oneself down. Description of the Fourth Thought 402. Those who, being scattered for the purpose of avoiding, generate effort, are called "energetic for the purpose of avoiding," referring to them. Description of the Ninth Thought 413. The function of spreading is by way of its own mode of occurrence, by way of arising from an unpleasant form that spreads. Aversion should be seen as like poison-mixed putrid urine, due to its unpleasantness in its applications and results. The function of disliking: in such words expressing rejection, the taking of the opposite function should be understood. The state of being bitter is bitterness, self-possession is a dwelling place, etc., and dependence on others should be seen as like slavery. For just as in slavery, one's own a slave is dependent on others. So, when there is remorse, one is endowed with it. For it cannot proceed according to its own nature, skillfully. Or, being dependent on regretting deeds done and not done, unwholesome and wholesome, one is endowed with remorse in both ways, thus it is like slavery. 418. "Contrary aspect" means the aspect or contrary nature of a contrary person or mind. By this, it shows that opposition is "virodha" (opposition). "Speech" should be understood as merely an example. For every action done with this is not well-planted, not well-produced. Some explain only the meaning of the word "ropa" (planting). That is not the full measure, it is said with reference to the fact that anger, lacking such a nature of arising, might be perfected by some other cause. Description of the Eleventh Mind 422. "Gone is treatment" is said because it is difficult to treat, not because there is absolutely no treatment for doubt; it shows that meaning. 424. Due to the absence of certainty, the mind's inability to settle, and its being merely a condition for arising, it is called "mere arising and standing." 425. Due to its inability to proceed in one single way, it slips away from its own approach. Description of the Twelfth Mind 429. Restlessness, by remaining in its own grasped aspect, wanders; thus, it is a fluttering in a single object. Doubt, however, even if it arises in a single object like forms, etc., yet arising as "Is it thus? Is it this?", it expects another aspect to be grasped, as "Is it not? Is it another?"; thus, it is a wavering among various objects. Having shown the miscellaneous points mentioned in these two minds up to "This should be understood in this way," he then said "sabbesupi" (in all of them) and so on, to show them in the twelve. Even in wholesome states, since the object-dominance was not mentioned, and only co-arisen dominance was brought up, it might be thought that here too only that should be brought up. Therefore, it is said, "Even if co-arisen dominance is obtainable, it is not mentioned," because object-dominance is not unobtainable. For it is also found in the eight minds accompanied by greed. And examining the rest, there is no other co-nascent dominant condition that should be removed. Regarding the object-dominant condition, there is nothing to be said at all. "Any phenomenon" means even one co-nascent (condition) among desire and so on. In the wholesome triad, in the dependent origination sections and so on, since not a single question "not by root condition, by dominant condition" has been raised, its exclusion in the Paṭṭhāna should be understood. Otherwise, in accordance with this: "An unwholesome phenomenon arises dependent on an unwholesome phenomenon, not by root condition, by dominant condition" (Paṭṭhāna 1.1.86), it would have to be said "one". "Because of the absence of what is to be abandoned by insight" means because of the absence of what is to be abandoned by insight, or because of its absence among things to be abandoned by insight. By this, "non-arrival among things to be abandoned by insight due to not drawing forth rebirth" establishes the non-drawing forth of rebirth by non-arrival there. But to establish non-arrival from non-drawing forth, he said "for among them" and so on. Here itself there would be the giving of rebirth. And if that were so, it would be something to be abandoned by insight, because that which leads to lower realms is something to be abandoned by insight. But this would not be something to be abandoned by insight. Therefore, the meaning is that it is not included in the classification of things to be abandoned by insight. But how is this known: "non-arrival among things to be abandoned by insight due to not drawing forth rebirth"? Because the state of being a karma condition of different moments has been stated only for things to be abandoned by insight. Indeed, unwholesome things are of two kinds: to be abandoned by insight, and to be abandoned by development. Among these, the state of being a karma condition of different moments has not been stated for volitions to be abandoned by development, but only for the others. For in this (statement): "A phenomenon to be abandoned by development is neither a condition by karma condition for a phenomenon to be abandoned by insight nor for a phenomenon to be abandoned by development," only the co-nascent (karma) is distinguished, not that of different moments. Similarly, in the opposite (statement): "A phenomenon to be abandoned by development is neither a condition by object condition for a phenomenon to be abandoned by insight nor for a phenomenon to be abandoned by development... ...by co-nascent condition... ...by decisive support condition... ...by post-nascent condition..." "is a condition by way of condition" this much is said, it is not said "is a condition by way of kamma condition." But it is said elsewhere. And the consciousness accompanied by restlessness arises only among those to be abandoned by development, so there would be no momentary kamma condition. If there were, the momentary kamma condition of consciousness to be abandoned by development would be stated, but it is not stated. Therefore, if there were a momentary kamma condition accompanied by restlessness, it would have to be said to be among those to be abandoned by insight, but because it is not, it is not said. The meaning here is that it does not arise there because it does not attract rebirth. By not mentioning momentary kamma condition, the result-giving activity of those to be abandoned by development is rejected. For even the result-giving activity cannot prevent momentary kamma condition. And it is said: "The phenomenon associated with pleasant feeling is a condition by way of kamma condition for the phenomenon associated with painful feeling, momentary," and so on. If there is no giving of result by those to be abandoned by development, how are they phenomena with resultant nature? Because they are capable of result, like the abhiññā-citta and so on. As for what is said: "At the time when unwholesome consciousness has arisen, accompanied by equanimity, associated with restlessness... ...there is non-distraction, knowledge of these phenomena is dhammapaṭisambhidā, knowledge of their result is atthapaṭisambhidā," this too might be said with reference to their capability of result. But this point should be thoroughly investigated. For there is room for discussion here. For the word 'result' does not indicate capability of result like the word 'phenomenon of result'. The explanation of the unwholesome section is finished. The Undetermined Section Explanation of Unwholesome Resultant Rootless 431. "Among these, resultant undetermined," and so on, is connected with "begun to classify and show which phenomena are undetermined," and so on. "Of that too" is connected with "to show the arising, sensual... and so on, is said."