English
* that *only* the latent disposition of sensual craving * lies latent in two feelings * is not intended. * But rather, it is intended * that it lies latent *only* in two feelings. * `Tenevāha ‘‘dvīsveva anuseti, na tīsū’’ti.` * Therefore, it is said, * "It lies latent *only* in two, not in three." * `Aṭṭhānañca anusayānaṃ, kiṃ taṃ apariyāpannaṃ sakkāye? Sabbo lokuttaro dhammo.` * And what is the non-abode of the latent dispositions, * that which is not included in the personality view? * All supramundane phenomena. * `Ca-saddena paṭighānusayaṭṭhānaṃ saṅgaṇhāti. Tena vuttaṃ ‘‘yathā cā’’tiādi.` * By the word "ca" (and), * the abode of the latent disposition of aversion is included. * Therefore, it is said, "And just as..." and so on. * `Aññāti kāmarāgānusayaṭṭhāna-bhūtā dve vedanā.` * "Other" means * the two feelings that are * the abode of the latent disposition of sensual craving. **Segment 3:** `Aññesu dvīhi vedanāhi vippayuttesu. Piyarūpasātarūpesūti piyāyitabbamadhurasabhāvesu. Visesanañcetaṃ rūpādīnaṃ sabbadvārasabbapurisesu iṭṭhabhāvassa aniyatatāya kataṃ. Sātasantasukhagiddhiyāti sātasukhe santasukhe ca gijjhanākārena abhikaṅkhanākārena. Tattha sātasukhaṃ kāyikaṃ, santasukhaṃ cetasikaṃ. Sātasukhaṃ vā kāyikasukhaṃ, santasukhaṃ upekkhāsukhaṃ. Tathā cāhu ‘‘upekkhā pana santattā, sukhamicceva bhāsitā’’ti (visuddhi. 2.644; mahāni. aṭṭha. 27). Parittaṃ vā oḷārikaṃ sukhaṃ sātasukhaṃ, anoḷārikaṃ santasukhaṃ. Parittaggahaṇañcettha kāmarāgānusayassa adhippetattā. Aññatthāti vedanāhi aññattha. Soti kāmarāgānusayo. Vedanāsu anugato hutvā set` * `Aññesu dvīhi vedanāhi vippayuttesu.` * In others, * separated from the two feelings. * `Piyarūpasātarūpesūti piyāyitabbamadhurasabhāvesu.` * "In pleasant and agreeable forms" means * in lovable, sweet natures. * `Visesanañcetaṃ rūpādīnaṃ sabbadvārasabbapurisesu iṭṭhabhāvassa aniyatatāya kataṃ.` * And this is a qualification * made because the desirability of forms and so on * is not fixed for all doors and all persons. * `Sātasantasukhagiddhiyāti sātasukhe santasukhe ca gijjhanākārena abhikaṅkhanākārena.` * "Through greed for pleasant and tranquil happiness" means * through the manner of craving, * the manner of longing, * for pleasant happiness and tranquil happiness. * `Tattha sātasukhaṃ kāyikaṃ, santasukhaṃ cetasikaṃ.` * There, pleasant happiness is bodily, * tranquil happiness is mental. * `Sātasukhaṃ vā kāyikasukhaṃ, santasukhaṃ upekkhāsukhaṃ.` * Or, pleasant happiness is bodily happiness, * tranquil happiness is equanimous happiness. * `Tathā cāhu ‘‘upekkhā pana santattā, sukhamicceva bhāsitā’’ti (visuddhi. 2.644; mahāni. aṭṭha. 27).` * And thus it is said: * "Equanimity, being tranquil, * is indeed spoken of as happiness." * (Visuddhimagga 2.644; Mahāniddesa Commentary 27). * `Parittaṃ vā oḷārikaṃ sukhaṃ sātasukhaṃ, anoḷārikaṃ santasukhaṃ.` * Or, limited or coarse happiness is pleasant happiness, * uncoarse happiness is tranquil happiness. * `Parittaggahaṇañcettha kāmarāgānusayassa adhippetattā.` * And the mention of "limited" here * is because the latent disposition of sensual craving is intended. * `Aññatthāti vedanāhi aññattha.` * "Elsewhere" means * elsewhere than feelings. * `Soti kāmarāgānusayo.` * That is the latent disposition of sensual craving. * `Vedanāsu anugato hutvā set` * Having become connected with feelings, it lies latent. I will now assemble these into the final output, ensuring the rhythm and structure are maintained. I'll pay close attention to short lines and breaks.Thinking thus, he said, "But in two..." and so on. "In two" is a locative of determination, and similarly "in three realms" here too. Therefore, because the latent disposition's abode is threefold due to the distinction of realms and so on, and there, the abode of the latent disposition of craving for existence is said to be in the form and formless realms, it must be said conclusively that the abode of the latent disposition of sensual craving is in the sense-desire realm. Therefore. "In three realms" and "in three feelings" are also locatives of determination. And "in two feelings in the sense-desire realm" is a locative of support. "Only in two" means only in two, pleasant and equanimous feelings. "In all two" means in any two whatsoever. By that, by the specific determination obtained from the power of the statement "sensual craving lies latent in two feelings." The abode of the latent disposition of craving for existence is the form and formless realms, and the corresponding feelings. Indeed, the determination that *only* the latent disposition of sensual craving lies latent in two feelings is not intended. But rather, it is intended that it lies latent *only* in two feelings. Therefore, it is said, "It lies latent *only* in two, not in three." And what is the non-abode of the latent dispositions, that which is not included in the personality view? All supramundane phenomena. By the word "ca" (and), the abode of the latent disposition of aversion is included. Therefore, it is said, "And just as..." and so on. "Other" means the two feelings that are the abode of the latent disposition of sensual craving. In others, separated from the two feelings. "In pleasant and agreeable forms" means in lovable, sweet natures. And this is a qualification made because the desirability of forms and so on is not fixed for all doors and all persons. "Through greed for pleasant and tranquil happiness" means through the manner of craving, the manner of longing, for pleasant happiness and tranquil happiness. There, pleasant happiness is bodily, tranquil happiness is mental. Or, pleasant happiness is bodily happiness, tranquil happiness is equanimous happiness. And thus it is said: "Equanimity, being tranquil, is indeed spoken of as happiness." (Visuddhimagga 2.644; Mahāniddesa Commentary 27). Or, limited or coarse happiness is pleasant happiness, uncoarse happiness is tranquil happiness. And the mention of "limited" here is because the latent disposition of sensual craving is intended. "Elsewhere" means elsewhere than feelings. That is the latent disposition of sensual craving. Having become connected with feelings, it lies latent. Thus, one acts with an eye on feeling, just as a nurse acts with an eye on her child, or as the act of lying down is simply a craving for sensual pleasures. Therefore it is said, "He desires only happiness." Just as for that, so too for the latent defilement of aversion and others, their respective functions are to be seen as lying latent in painful feelings and so on, in the manner described. Therefore it is said, "Thus also the latent defilement of aversion," and so on. By the statement of lying latent in the three feelings: by the statement of lying latent appropriately in the three feelings. In those grasped as agreeable and so on: the construction is: in those grasped as agreeable and so on due to the nature of the object, and in those grasped as agreeable and so on in disagreeable things and so on, due to perverted perception. For grasping as agreeable and so on is not perverted perception. Therein: in agreeable objects and so on. Herein: in the latent defilement. The grasping of the objects of the enjoyment of sensual pleasures and existence, namely, the sensual, fine-material, and immaterial existences, should be understood. Therein: in the three elements of feeling. And this is the locative of determination. Aversion to suffering is non-delight in suffering. Wherever: in painful feeling, and in associated disagreeable forms and so on, wherever it may be. The exalted appropriated aggregates are the fine-material and immaterial existences; the unappropriated aggregates are the fine-material and immaterial states. Therein: in the exalted states as described, the latent defilement of existence is to be understood. Therefore it is said, "In the fine-material realm, in the immaterial realm, the latent defilement of sensual craving does not lie latent here." Of the latent defilement of wrong view and so on: by the word "and so on," the latent defilement of doubt, the latent defilement of ignorance, and so on, should be understood. It is well said that a place for the latent defilement of wrong view and so on, which is distinct from the three elements and the three feelings, is not mentioned, because in response to the question about the arising place of the latent defilement of wrong view and so on, it was answered, "in all states included in personality." But to show that there is a place for the latent defilement of wrong view and so on, where sensual craving does not lie latent, which is distinct from painful feeling and the fine-material and immaterial realms, it is asked, "Is it not the case that..." begins with "cā" and so on. There, "from the place of its lying latent" means from the place where that latent sensual lust lies latent. "Other" refers to joy and equanimity associated with renunciation. The summary meaning here is this: Just as the latent aversion does not lie latent in sorrow associated with renunciation, so the latent sensual lust does not lie latent in joy and equanimity associated with renunciation. Therefore, it is possible to say, "where the latent sensual lust does not lie latent, there the latent wrong view does not lie latent." That is why it was not mentioned separately. "Let there be" – acknowledging the existence of those feelings, he states the reason for not mentioning them separately, saying, "but not… and so on… it was not said." "The place of its lying latent" refers to the place where those latent wrong views and so on lie latent.