English
Thus, in the commentary on the Compendium of Abhidhamma, called Abhidhammatthavibhāvinī, The description of the section on Matter is concluded. 7. Description of the Compendium Section 1. The intrinsic characteristics, such as the characteristic of thinking, the seventy-two kinds of objective phenomena, which are phenomena with intrinsic nature, consisting of mind, mental factors, derived matter, and Nibbāna, have been stated. Now, I will explain the collection, the aggregate, which is divided into sections such as the Compendium of Unwholesome States, according to the suitability of their connection, by means of the collection of each of these phenomena with intrinsic nature, as appropriate. 2. The collection of unwholesome states, by way of homogeneous phenomena, is the Compendium of Unwholesome States. The collection of mixed states, by way of wholesome states, etc., is the Compendium of Mixed States. The collection of the factors of enlightenment, which are on the side of the Noble Path, called the realization of the truths, and which are divided into mindfulness foundations, etc., by way of homogeneous objects, is the Compendium of the Factors of Enlightenment. The collection of all states, by way of aggregates, etc., is the Universal Compendium. Description of the Compendium of Unwholesome States 3. Because their prior limit is not known, in the sense of having long resided, or because they flow from the senses like the eye, etc., into their respective objects, like juice flowing from a wound, they are called cankers. Or, because they flow, they continue from existence up to the highest existence, and from phenomena up to the change of lineage, they are called cankers. Here, the prefix 'ā' has the meaning of a limit. And a limit is of two kinds: by way of exclusion and by way of inclusion. There, like in "The god rained up to Pāṭaliputta," the exclusion is that which occurs by keeping the action outside. Like in "The sound rose up to the highest existence," the inclusion is that which occurs by pervading the action. Here, however, it should be understood as inclusion. For thus they occur in the highest existence, which is the place of their arising, and in the change of lineage, which is their object. Even among other things, from the summit of existence, up to the stage of the lineage-breaker, because they spread by grasping at self and what belongs to self, such as conceit, and because they are intoxicating, like intoxicants, these very things are established as intoxicants. The intoxicant of sensual desire is sensual desire itself, the passion for sensual pleasures. The intoxicant of existence is the passion for the realms of form and formlessness. The passion accompanied by delight in jhānas and eternalist views is included here. Among these, the first is the passion for rebirths, the second is for kamma-existence, the third is accompanied by views of existence. The sixty-two kinds of views are the intoxicant of views. Ignorance regarding the four truths such as suffering, regarding the past, the future, the past and future, and dependent origination— these eight points— is the intoxicant of ignorance. 4. Because they carry one away by overwhelming, or because they strike one down by pressing down, or because they cause one to sink, a flood of water is called an "ogha" (flood). And these things, by striking down beings and causing them to sink in the cycle of existence, are like floods, and so, like intoxicants, they are also called "oghas" in the sense described. 5. They yoke beings to the cycle of existence, or to the end of existence, by kamma-result, by other existences, or by suffering; these are "yogas" (fetters), the same qualities mentioned before. 6. They bind the body of form with the body of name, or the present body with the future body, entangling them in a way difficult to release; these are "kāya-ganthā" (bodily ties). The notion that purity comes from morality such as cow-morality, or from vows, or from both— this grasping at what is not truly so from another perspective is "parāmāsa" (misconception). The firm adherence that "this alone is true, all else is vain" is "saccābhinivesa" (adherence to truth). 7. Just as a snake firmly seizes a frog, so these firmly seize an object; these are "upādānāni" (clingings). Sensual desire itself is clinging, or clinging to sensual pleasures is "kāmupādāna" (clinging to sensual pleasures). The grasping of morality and vows, thinking "by this morality and vow I shall be purified in saṃsāra," is "sīlabbatupādāna" (clinging to morality and vows). That by which one speaks is "vāda" (doctrine). The doctrine of a self, conceived in twenty ways as separate or not separate from the aggregates, is "attavāda" (doctrine of self). That very clinging is "attavādupādāna" (clinging to the doctrine of self). 8. Wholesome states arising through jhānas and so on... They restrain the mind, and do not allow it to arise, thus they are hindrances. Or, they are hindrances because they obstruct the eye of wisdom. Intense craving for the five sense pleasures, that craving itself is called desire, because it desires. That itself is a hindrance, thus, the hindrance of sensual desire. The mind is ruined, destroyed by this, thus, ill-will. It is of nine kinds, due to the basis of various kinds of resentment that arise from thoughts like "he did me harm." Or, it is of ten kinds, including causeless anger. That itself is a hindrance, thus, the hindrance of ill-will. Sloth and torpor itself is a hindrance, the hindrance of sloth and torpor. Similarly, the hindrance of restlessness and remorse. Why are these distinct phenomena, two by two, spoken of as a single hindrance? Because their functions, nourishment, and antidotes are similar. For sloth and torpor, the function of causing the mind to sink is similar. For restlessness and remorse, the cause of not being tranquil. Similarly, for the former two, drowsiness and sluggishness are their nourishment, meaning their cause. For the latter two, thinking about calamities of relatives, etc. And for the former two, energy is the antidote. For the latter two, tranquility. Therefore, the ancients said: "Due to the oneness of function, nourishment, and antidote, here these are one. What are restlessness and remorse, and sloth and torpor, of such a nature. "Sinking and agitation are their functions, drowsiness and thinking about relatives are their causes. Energy and tranquility are their opponents." 9. They lie dormant, one after another, in the continuum, because they are not abandoned, thus, latent tendencies. Meaning, they arise having obtained a suitable condition. For, unabandoned defilements, when they obtain a condition, are fit to arise, and are like lying dormant, one after another, in the continuum. Thus, in that state, they are called "latent tendencies." These are, in the ultimate sense, defilements that have not yet arisen. Past and present ones are also so called, because they have that nature. For there is no change in the nature of phenomena due to a difference in time. If they are latent tendencies because they are unabandoned, then surely all unabandoned defilements would be latent tendencies? We do not say "latent tendencies" merely because they are unabandoned, but rather, because they are unabandoned, and also... Defilements that have gone to the root are called latent tendencies. And this going to the root is the unique nature, not shared by others, of sensual lust and so on. Enough with dispute. Sensual lust itself is a latent tendency, the latent tendency of sensual lust. 10. They bind, they fetter, thus they are fetters. 12. The mind is defiled, afflicted, or oppressed by these, thus they are defilements. 13. By the name of the sense-existence, meaning by the name of objects called sense-existence. They occur in that way, meaning they occur by way of later touching upon moral practices and vows, and so on. 14. Asavas, and floods, and yokes, and knots are, in reality, three according to the method stated in the Dhamma. Similarly, clingings are said to be two, by way of craving and views. Hindrances would be eight, due to the separate inclusion of sloth, torpor, restlessness, and remorse. Latent tendencies are only six, because the latent tendencies of sensual lust and lust for existence are taken together as having the nature of craving. Fetters are considered nine, because the craving-natures and view-natures mentioned in both places are each included. Defilements, however, are ten according to the Suttanta method, and also according to the Abhidhamma method. Thus, the collection of evils, of unwholesome things, is stated in nine ways. And here – Greed and views are collected in nine and eight ways; Ignorance and aversion are collected in five and four ways; Doubt is collected in three ways, conceit, restlessness, and sloth in two ways. Remorse, torpor, shamelessness, fearlessness of wrongdoing, and concealment; These evils are collected in one way, thus they are collected in nine ways. The description of the collection of unwholesome things is concluded. Description of the mixed collection 15. What is to be said about roots is just what has been said below. 16. Having approached the object, by the meaning of contemplating, which is thinking, and by the meaning of burning up opposing qualities appropriately, these are meditations and these are factors, and as parts of a collection, they are called factors, thus they are known as jhana factors. And even in the absence of a collection distinct from its parts, like the parts of an army or a chariot, they are called individual factors, becoming one in the nature of jhana. Here, displeasure is an unwholesome jhana factor; the rest are wholesome, unwholesome, and indeterminate jhana factors. 17. Of happy destinations, unhappy destinations, of Nibbana. and because they lead to the destruction of evil, they are the path,