English
Compassion and sympathetic joy may be seized and pertaining to clinging, may be not seized but pertaining to clinging. Abstinences, however, may be not seized but pertaining to clinging, may be neither seized nor pertaining to clinging. The remaining ones are threefold like citta. This should be understood as the category without designation. The Seized and Pertaining to Clinging Triad. That which defiles is called defiled. Defilement, meaning that which afflicts and torments. Associated with defilement, defiled, meaning accompanied by defilement. Qualifying as defilement by occurring with self as object, Or engaged in defilement, not transgressing its object-state, Are called defilement-related, a designation for things that are object-condition for defilement. Defiled and defilement-related are called defiled-defilement-related. The remaining two terms should be understood in the same way as stated in the previous triad. Here, the twelve unwholesome consciousness-moments are called defiled-defilement-related. The remaining mundane consciousness and all form are called undefiled-defilement-related. Supramundane consciousness and Nibbāna are called undefiled-undefilement-related. Among mental factors, the unwholesome are only defiled-defilement-related, Compassion and sympathetic joy are only undefiled-undefilement-related, The remaining wholesome and indeterminate may be defiled-defilement-related, May be undefiled-defilement-related, may be undefiled-undefilement-related, thus are threefold; And this is the triad without a term. The defiled-defilement-related triad. Accompanied by thought, occurring in association, with initial application, with applied thought, Similarly, with sustained thought, with sustained thought, With applied thought and with sustained thought are called with applied and sustained thought. Devoid of both, without applied and sustained thought. In applied and sustained thought, sustained thought alone is the measure, the limit, Meaning they do not go into association with initial application beyond sustained thought. Without applied thought and with sustained thought alone are called without applied thought, with sustained thought alone. Here, the sense-sphere consciousness excluding the dual five-sense consciousness, And the eleven great and supramundane first jhāna consciousness, And the remaining consciousness, except for the applied and sustained thought associated with them, Are called with applied and sustained thought. In those, initial application, and the eleven great and supramundane second jhāna consciousness, And the remaining consciousness, except for the sustained thought associated with them, Are called without applied thought, with sustained thought alone. In the second jhāna, sustained thought, and the remaining forty-five great and supramundane consciousness, The dual five-sense consciousness, and the consciousness associated with them, Associated with and all of form, and Nibbāna are called without initial and sustained application. Moreover, wholesome mental factors are with initial and sustained application, initial application is only with initial application and sustained application, but sustained application may be without initial and sustained application in the second jhāna, it may be said to be in the mind with initial application, but the remaining all mental factors are threefold. But in this triad, only sustained application is associated with initial application. The triad of initial application. Having the state of simultaneous arising with joy, it is associated with joy, that is, associated with joy. The same method applies to the other two terms. Here, equanimity is said to be feeling that is neither painful nor pleasant. For it disregards the activity of pleasure and pain, being established in a state of neutrality, it proceeds in that manner, therefore it is equanimity. Thus, having taken only two terms from the triad of feeling, this triad is stated in terms of showing the distinction between joyless pleasure and pleasurable pleasure. There, joy is fivefold: minor, momentary, flooding, uplifting, and pervading. There, minor joy is only able to cause goosebumps on the body. Momentary joy is like the flashing of lightning from moment to moment. Flooding joy breaks over the body, flooding over and over, like waves on the seashore. Uplifting joy is strong, making the body rise up, reaching the extent of being able to leap into the sky. But when pervading joy arises, the entire body is filled and permeated, like a leather bag filled by blowing, or like the mountainside overflowing with a great flood of water. There, pervading joy is only of the form realm and supramundane, the rest are only of the sense sphere. But pleasure is twofold: bodily and mental. And even though they are sometimes inseparable, satisfaction with obtaining a desirable object is joy, experiencing the taste of what has been obtained is pleasure. Where there is joy, there is pleasure. Where there is pleasure, there is not necessarily joy. Joy is included in the aggregate of mental formations, pleasure is included in the aggregate of feeling. Like the sight and sound of water in the forest for one tired in the wilderness is joy, entering the shade of the forest and drinking water is Like happiness in eating. It should be understood that this is said because it becomes apparent at that particular time. There, feelings associated with happiness and feelings associated with equanimity have already been mentioned in the dyads. However, body-consciousness associated with happiness, and excluding the great and supramundane fourth jhāna consciousness, the rest are called associated with joy. There, joy is not associated with joy, but only associated with happiness, but happiness can be called associated with joy, not associated with both joy and happiness. In this triad, two consciousness-arising associated with displeasure, body-consciousness associated with pain, form, and Nibbāna should not be stated. However, among mental factors, joy is only associated with happiness, doubt is only associated with equanimity, greed, wrong view, conceit, and twenty-five wholesome and indeterminate factors are threefold. Mental happiness can be associated with joy, in the first, second, and third jhānas, but in the fourth jhāna it should not be stated. However, physical happiness, pain, displeasure, all equanimity, hatred, envy, stinginess, and remorse should never be stated. The remaining seventeen factors can be threefold or not stated. The rest is easily understood. The Joy Triad. By seeing means by the Stream-entry path. For he is first called "seeing" because of seeing Nibbāna. Although the Change-of- lineage consciousness sees earlier, just as a man who has come to the king for some business, even though he sees the king riding on an elephant from afar on the road, when asked "Have you seen the king?" says "I do not see" because he has not done the task to be done, so too, having seen Nibbāna, it is not called "seeing" because of the absence of the abandonment of defilements to be done. For that knowledge stands in the place of adverting of the path. By developing means by the remaining three paths. For the remaining three paths arise by way of development in the same phenomenon seen by the first path, it does not see anything never seen before, therefore it is called "development." The third term is stated by way of rejecting both. There, four. Five types of consciousness associated with wrong views, and associated with doubt, are only to be abandoned by insight. Consciousness associated with restlessness is to be abandoned only by cultivation. The remaining six unwholesome consciousnesses, due to being causes for the lower realms, whether they arise or do not arise, may be abandoned by insight, may be abandoned by cultivation. But all consciousnesses devoid of unwholesomeness, and form, and Nibbāna, are not to be abandoned by either insight or cultivation. Among mental factors, wrong view, doubt, envy, stinginess, and worry are only to be abandoned by insight. The remaining unwholesome factors may be abandoned by insight, may be abandoned by cultivation, thus being of three kinds, in thirteen ways. The remaining factors that have been mentioned are not to be abandoned by either insight or cultivation. But the abandonment of wholesome and indeterminate factors that is allowed by the method, "With the cessation of the volitional consciousness by the knowledge of the Stream-entry Path, having established seven existences, whatever name and form would arise in the beginningless Saṃsāra, here they cease," etc., is said with reference to this meaning: because those paths are uncultivated, whatever would arise, those are abandoned because the underlying conditions of the defilements are abandoned. And this is the triad of that which has no cause. The triad of that which is to be abandoned by insight. Those whose cause is to be abandoned by insight are called "having a cause to be abandoned by insight." The same method applies to the second term. But in the third term, one should take the meaning as "those that have a cause that is not to be abandoned by either insight or cultivation," not taking the meaning as "that which is not to be abandoned by either insight or cultivation is their cause." Otherwise, there would be a failure to include the causeless. For they simply have no cause that could be abandoned by insight or cultivation. Even in the case of those with causes, abandonment applies to those without the causes, not to the causes. For only the cause of these is said to be not abandoned by either insight or cultivation, not those phenomena. Both of these are not intended, therefore the meaning should be taken in the manner stated. From here on, all the analysis is similar to the immediately preceding triad. In mental states, doubt and distraction-associated delusion