English
Description of the section on being accompanied by latent tendencies 66-131. "Accompanied by latent tendencies, he abandons, he fully understands" — an individual is spoken of. Thus, in phrases like "accompanied by sensual passion, he abandons sensual passion, he fully understands sensual passion," an individual is spoken of as being endowed with latent tendencies, and as the agent of the actions of abandonment and full understanding, not a phenomenon. Or by a specific existence, or merely by a specific existence. In the others, meaning in the latent tendencies of aversion and so on. Or by a specific latent tendency of existence, or by a specific latent tendency distinguished by sensual existence and so on. Being accompanied by latent tendencies, not being accompanied by latent tendencies, and so on — here, by the word "and so on," abandonment and non-abandonment, full understanding and non-full understanding are included. But is it not the case that for some latent tendencies, there is no abandonment in specific existences? That is not due to the latent tendency, but rather due to the lack of conditions and the absence of opportunity, so this is not a contradiction. In two feelings, meaning in pleasant and neutral feelings. It should be connected thus: "for painful feeling, he is not accompanied by the latent tendency of sensual passion." This too is not the case, because it is spoken of in terms of the individual. Therefore, it says, "For it is not the individual's... ...latent tendencies." Even though for the individual, there is an opportunity or no opportunity for latent tendencies, his To show that it is a cause with latent tendencies, he says, "But of the latent tendency," and so on. By "without latent tendencies," and so on, the word "and so on" includes non-abandonment and non-full understanding. "Understanding and transcending" is said to be "the ablative case of separation" even in the section on full understanding. From the place of latent tendency means from the cause of the place of latent tendency. The same method applies to "from the place of non-latent tendency." To show the nature of the sign and the ablative case, it should be connected as: to show the nature of the sign in the section on latent tendencies, and to show the nature of the ablative case in the sections on abandoning and full understanding. In "he abandons," it should be connected by bringing in the Pāli phrase: "he abandons the latent tendency of conceit from the form realm, from the formless realm." But in "he does not abandon," it should be connected as: "he does not abandon the latent tendency of sensual lust from painful feeling." In "and so on," the word "and so on" includes the section on full understanding. By the locative designation itself, it means it is designated by the sense of cause. By the explanation of the fourth question, it means by the explanation of the question: "From where, if by the latent tendency of conceit, he has latent tendencies, then by the latent tendency of sensual lust, he has latent tendencies?" For there, by "from the form realm, from the formless realm," and so on, the places of latent tendencies are shown in their own nature. In "for that purpose," it means that purpose is the meaning of this, that is, the showing of the place of latent tendency; in that, for that purpose. By "this section is begun to show the place of origin of the latent tendency," and so on, explaining this meaning that "from where" refers to the place of latent tendency. It seems like a careless writing when "uppanna" (arisen) is used to mean "vattamānuppanne" (currently arising). However, just as in the section on arising, the word "uppajjati" (arises) refers to those worthy of arising, because it indicates the suitability for arising, similarly, there is no contradiction here if it refers to those worthy of arising. And what he will say: "For there is no suitability for the arising of latent tendencies for those not included," that also is not a fault. For wherever latent tendencies are worthy of arising, taking all of them together, it is said "everywhere." "It appears like that" means it appears like a careless writing. From where up It must have arisen from the place of latency, from the place where the latent defilement of sensual lust arises. Therefore, the word "yato" (from which) is used in the ablative case to indicate the place of arising of the latent defilement of sensual lust. Similarly, in "tathā" (thus), the word "tathā" indicates that just as in "yato uppannenā" (from which it has arisen), the suitability of the latent defilement to arise from the place of arising is stated, so too in "uppajjanakenā" (by that which arises), the very same is stated. Thus he says: "in all phenomena... ...having attained." When "uppajjanako" (that which arises) is said, it is understood that it is not that which does not arise. And if that is the case, non-arising is determined by it, and the nature of having arisen is also revealed. Therefore he says: "in all phenomena... ...removes." To show that in the question: "He who is without the latent defilement of sensual lust from a certain place, is he without the latent defilement of conceit from that place?" since "yato tato" (from which, from that) appears, in the answer, the word "sabbatthā" (everywhere) can only be construed in the ablative case, he says: "sabbatthāti... ...is not impossible." Grammarians desire it in other cases too, since the basis of all is called "sabbatthapādaka" (the basis of everywhere), but here it should be understood in the ablative sense. The description of the section on latent defilements is finished. 3. Description of the section on abandoning 132-197. "Appajahanasabbhāvā" means the nature of non-abandoning, or of that which is not being abandoned. Therefore, it should be understood that because he who abandons the latent defilement of sensual lust does not abandon the latent defilement of conceit completely, and he who abandons the latent defilement of conceit completely does not abandon the latent defilement of sensual lust, since it has already been abandoned, therefore it is said: "Or does he who abandons the latent defilement of conceit abandon the latent defilement of sensual lust? No." If so, how in the first question? He says: "Because... ...it is said." Here, "pahānakaraṇamattamevāti" means only the possibility of the act of abandoning, not complete abandoning, this is the intention. "Te ṭhapetvā" means excluding those who completely abandon the latent defilements of wrong view, doubt, etc., such as the eighth-stage ones. "Avasesāti" means the remaining ones of that particular one. are left over after the complete abandonment of the latent tendencies. Among these, those whose certain latent tendencies are abandoned, they too are said to be not abandoning by way of not abandoning. And it is not that they are said to be devoid of abandonment in the manner of existing by way of the function of the path, but rather, they are said to be devoid of it. "Of some" refers to those who are endowed with the path of stream-entry and once-return, and once-returners. "Again, of some" refers to those who are endowed with the path of non-return and the highest path, and arahants. "Both" refers to the two latent tendencies of sensual desire and doubt. "Of the others" refers to the individuals mentioned as "others." "Of those" refers to the two latent tendencies of the type mentioned. "Of not abandoning both" refers to the not abandoning of the latent tendencies of sensual desire and doubt. "Is not the cause" means that for those for whom the latent tendency of doubt is abandoned, its abandonment is not the cause of not abandoning, and for those for whom both are abandoned as mentioned, their not abandoning of that is not the cause. Therefore, it is said, "Because they are abandoned, it cannot be said 'they do not abandon'." But if no cause is stated there, by which the aforementioned fault would arise from the statement of a cause, but merely it is said "they do not abandon the latent tendency of sensual desire" to show that those individuals are taken by way of a conclusion, even so, the cause of the doubtful meaning that was asked should be stated. And if that were the case, the objection "the other individuals do not abandon that latent tendency because it is abandoned" would have to be stated as the cause, referring to which it is said "it should not be stated," etc. There, "it should not be stated" means that the cause should not be stated in the manner mentioned, because there is no causal relationship. It is said, "it is not the cause of not abandoning both," but to show how it should be stated, it is said, "who the latent tendency of sensual desire... because it should be stated." Therefore, it shows that the cause should not be stated by way of abandoned and not abandoned, but only by way of those that are abandoned. "Included in the doubtful meaning" means included in the word with the doubtful meaning. But it cannot be said "he does not abandon" because it is being abandoned, which is included in the concluding statement. Description of the section on abandonment. finished. 5. Description of the Eliminated Round 264-274. The teaching was begun with reference to those who have attained the fruit, not with reference to those on the path, much less with reference to ordinary people. Why? Because at the moment of the fruit, the latent tendencies are said to be eliminated, but at the moment of the path, they are being eliminated. Therefore, it is said, "it shows their non-grasping by those endowed with the path." For, in the reverse order, the teaching is taken even with reference to ordinary people, as in "If the latent tendency of wrong view is not eliminated, is the latent tendency of doubt not eliminated? Yes," and so on.