English
or it refers to anger and vexation, gluttony, the five sense pleasures, or women. Here, by the mention of the five sense pleasures and women, craving and lust associated with them should be understood, and gluttony is simply greed. The disciplinary punishment is a suspension, and so on. "At Indeed, the wanderer Timbaruka approached the Blessed One… and said, ‘Is it, good Gotama, that pleasure and pain are self-made?’ ‘Do not say so, Timbaruka,’ the Blessed One said. Because it is mentioned in the Nidāna Vagga (Saṃ. Ni. 2.18) in this manner, it is called ‘Timbaruka’s view.’ The explanation of the Section of Fours is finished. (5.) The explanation of the Section of Fives 940. ‘They do not allow to come’ means that they are not causes for coming; this meaning should be understood. 941. ‘By not wasting away’ means by filling and by accumulating, due to being a cause for the increase of flesh. For one who eats and lies down in the summer, there is comfort; that seasonal comfort is called ‘comfort of lying down,’ meaning comfort of the lying posture. ‘Vows’ are the ascetic practices. ‘Austerity’ refers to the duties of the aggregates, or energy. If it is asked whether the mention of austerity and holy life should not be made, since the duties of the aggregates and abstinence from sexual intercourse are included in the mention of morality? No, because it is seen that austerity and holy life are mentioned as causes for divinity, distinguishing them from other moralities, or because it is seen that external attachments arise. For them, non-violence and the like, the difficult practices of cow-vows and the like, and abstinence from sexual intercourse are, respectively, morality and so on; and they practice these, aspiring to a divine realm. Otherwise, with faith, inclination, and so on, one might speculate, ‘Since, good sirs, this self is material, composed of the four great elements, born of mother and father, it is cut off at the breaking up of the body,’ and so on (Dī. Ni. 1.85). 942. In ‘misfortunes,’ it should be understood that the sorrows and so on caused by misfortunes of relatives, possessions, and diseases are included. ‘Dislike in seeing and hearing’ is seeing and hearing as disagreeable. Here, it should be understood that the five dangers break down and explain only impatience as their cause, or the faults such as bad deeds and harsh speech, which are rooted in impatience and are causes for the disagreeable and so on. The fear that arises at the time of death due to wrong livelihood is called ‘fear of livelihood.’ However, in the reading ‘fear of living,’ it should be understood as the mental agitation caused by livelihood, for one who sees the non-occurrence of requisites. The word ‘fame’ means renown, and its opposite is… Disgrace, disrepute. Therefore it is said: "fear of blame." 943. "Uppilāvita" means a state of non-calmness called elation, or a characteristic of joy that is a cause of non-calmness. The explanation of the section of five is finished. (6.) The explanation of the section of six 944. By "one is angry and resentful," etc., resentments, etc., caused by anger, etc., are stated in the suttas as supporting causes of anger, etc. So anger, etc., are the roots of contention. Therefore, they are mentioned here. "Sandiṭṭhiparāmasita" means clinging to one's own view. 945. "Appatissaya" means devoid of elders who are a support. "The characteristic of diligence" means non-forgetfulness of mindfulness, or constant application to wholesome states. "Yuttapayuttatā" means being well-connected by way of inclination towards it. "Gaṇasaṅgaṇikā" means association arisen through defilements. In listening to talk connected with women, and in listening to the sound of women, the enjoyment is association through listening. The enjoyment of receiving a gift from a woman is association through use. 946. "Upavicāra together with joy" or "joyful upavicāra" means mental states like rūpavicāra accompanied by unwholesome joy are to be understood as intended here, and similarly, upavicāra accompanied by equanimity. "Accompanied by that" means by this inclusion of "vicāra", "vitakka" is also included. This shows that by the occurrence of "vitakka", "upavitakketi" is also said. 947. "Accompanied by ignorance" means in minds accompanied by doubt and restlessness, they say equanimity is delusion. But equanimity accompanied by greed is not not domestic. 948. "Adhiccasamuppannika" means one who holds "the self arises without cause, will arise" is a holder of the eternalist view. Showing that this is such a view, it is said "only for the adhiccasamuppannika." In "Na so jāto" (he is not born), here the particle "jātu" is said as "jāto" by changing the 'u' to 'o', or it should be seen as another particle with the same meaning. "Sabbāsavadiṭṭhi" means a view that comes by way of all defilements. The explanation of the section of six is finished. (7.) The explanation of the section of seven 951. The sixty-two views And because there is no other sevenfold group, only the seven annihilationist views are here spoken of, not in that way, but as "seven views." The commentary on the exposition of the sevenfold group is finished. (8.) Commentary on the exposition of the eightfold group 952. "Indeed, work will have to be done by me," and so on, the arising of thoughts proceeding in a sinking manner are causes of laziness. Or laziness itself, being a cause for further laziness, should be seen as causes of laziness. In "māsācitaṃ maññeti" (he thinks it is a month's accumulation), the word "ācita" (accumulated) has the meaning of "tinta" (soaked/stained), and the word "maññe" (he thinks) conveys the meaning of "viya" (like), with the intention that the meaning "like a soaked month" is explained. Or the meaning is "like an accumulation of months." 957. "Pharati" means "phusati" (touches), the meaning is "strikes." By another reason: when told, "Today you ate at the wrong time, therefore you have incurred an offense," (he replies) "Yesterday I ate at the right time, therefore I have not incurred (an offense)," and so on. By another inappropriate reason, he conceals another appropriate reason – this is the meaning. Outside the questioned matter, so that it does not stick (to the point), diverting the talk, scattering it, leading it away outside. 958. "Asaññīvādā" (views of non-percipient beings) shows the views held by individuals. Or those who, by certain clinging, declare themselves to be non-percipient, they are the non-percipient theorists. "Sign of the formless attainments" refers to space and so on. The commentary on the exposition of the eightfold group is finished. (9.) Commentary on the exposition of the ninefold group 960. Because the tenth is not mentioned, it is said, "they are spoken of only in terms of their arising among beings." 963. "Sukhavinicchayanti" (determining happiness) means the ascertainment of happiness, whether it should be pursued or not. "Ajjhattaṃ sukhaṃ" (internal happiness) is the happiness of renunciation that should be pursued. "Vinicchayā" (determinations) refers to two determinations, as in this – "What they call pleasant and unpleasant in the world, dependent on that, desire arises; having seen the dissolution and existence in forms, a being makes a determination in the world." (Sutta Nipāta 873; Mahāniddesa 102) – This is stated in its exposition. Here, "vinicchaya" (determination) is spoken of, which in this Vibhaṅga Pāḷi is called "vinicchaya" by way of being a condition for desire-and-lust, and also in the Sakka's Questions (Dīgha Nikāya 2.357 ) by the word 'vitakka' (thought), it is that very thing that has come, as it is the cause of desire. Thus, it shows the decisive nature of vitakka and its inclusion here. 'Strong determination' means the grasping of an object after determining it with strong craving. 964. Even though other things are also conditioned, 'conditioned' refers to conceit, which is excessive in the form of 'I am' or 'I exist'. Or, 'conditioned' is the conditioning of oneself in terms of 'I am' by way of superiority and so on. Here, the activity such as 'they will be' is special for craving and views, so their agitated state is also mentioned. The explanation of the section on Nines is finished. (10.) The explanation of the section on Tens 970. The thought of skill in devising nets, traps, etc., is 'upāyacintā' (thought of means). The delusion that arises in that form, concealing its wrong nature, should be seen as arising by way of upāyacintā. As for 'paccavekkhaṇā' (review), it is the perception or thought that arises by seeing no danger in a wrong deed already done. The delusion that arises in the form of paccavekkhaṇā, concealing its wrong nature, or the seeing of no danger in that form, is also delusion. 'Vimuttasaññitā' (perception of liberation) is associated with over-conceit, or the recognition by sectarians of their own view as liberated. Some say that the unwholesome thought-moment that arises as 'I am liberated' is 'micchāvimutti' (wrong liberation). If, however, it is taken as a view-associated thought, like a fruit, that is liberated, then the view is wrong knowledge, and concentration would be wrong liberation. The explanation of the section on Tens is finished. The explanation of the section on the Wanderings of Craving 973. 'Samūhagāhato' (by grasping as a group) means, they say, the common grasping of craving, conceit, and views. But 'samūhagāho' should be understood as grasping without making distinctions such as 'thus, in this way, otherwise'. 'Aññaṃ ākāraṃ' (another aspect) means an aspect belonging to another's continuum. 'Atthīti' means it always exists. 'Sīdatīti' means it perishes. 'Saṃsayaparivitakkavasena' (by way of doubt and deliberation) means by way of deliberation such as 'what indeed might I be, might I not be?' 'Patthanākappanavasena' (by way of wishing and imagining) means 'would that I might be good...'