English
the meaning of "desire for sense pleasures" is stated as "desire for object of sense desire." Therefore, in the other sections on root causes, fetters, and defilements, only greed is stated as being completely included, not in the other sections. And in those, when greed is examined according to the Pāli, only defiled sensuality appears. The complete inclusion of greed is evident. It should be taken after careful consideration. But the greed that arises in the four consciousnesses disassociated from views, flowing as desire and lust for existence in the realms of form and formless realms, and as clinging and attachment to sensual clinging, is called the influx of existence. But in the Aṭṭhasālinī, it is stated, "The lust that arises together with the eternalist view is the influx of existence." But in the Pāli, since it is limited to "the influx of existence is in the four associated with greed disassociated from views," it cannot be taken as such; the intention, however, should be investigated. All sixty-two kinds of views are called the influx of views. All delusion with eight bases is called the influx of ignorance. Among these, the influx of views is abandoned by the first path, the influx of sensuality by all four, it is fitting to say, but it is said "by the third." The influx of existence and the influx of ignorance are abandoned by the fourth. And since these influxes of sensuality and existence are of the nature of greed, by nature, three things, by division, four influxes, are born. Excluding these, all other mundane and supramundane things are called non-influxes. The pair of influxes is the first. Oneself as the object… Having mind, flowing along with the āsavas, are called with āsavas, all worldly phenomena. Thus flowing, there are no āsavas for them, are called without āsavas, the nine supramundane phenomena. Mental factors here are similar to what was said in the worldly dyad. The dyad with āsavas is the second. The meaning of the words in the third and following four dyads is as said before. The rest should be understood in the manner stated in the section on roots. But this is the difference – just as there, "those phenomena that are not roots are both with roots and without roots," this concluding dyad was stated by combining the second term of the first dyad with the second dyad, so here, "those phenomena that are not āsavas are both with āsavas and without āsavas" is not stated. And this should be understood as included here in the manner stated there. As here, so also in the section on fetters and so on, it should be understood as appropriate. There, the twelve unwholesome consciousnesses are called associated with āsavas. Greed, delusion-rooted consciousnesses, delusion; wholesome, indeterminate consciousnesses, form, and Nibbāna are called dissociated from āsavas. Among mental factors, however, except for delusion, the remaining unwholesome ones are only associated with āsavas, but delusion is of three kinds and also twofold, the remaining are only dissociated from āsavas. The third. The four āsavas are called both āsavas and with āsavas. The remaining worldly phenomena are called with āsavas but not āsavas. Here, however, the supramundane should not be stated. Among mental factors, however, the remaining unwholesome ones when āsavas are stated, and compassion and sympathetic joy are only with āsavas but not āsavas, the remaining are neither such nor should be stated. The fourth. Those greed and delusion in the greed-rooted consciousnesses, and greed, wrong view, and delusion, two or three arising together, are called both āsavas and associated with āsavas. The twelve unwholesome consciousnesses and those associated with them but without āsavas are called associated with āsavas but not āsavas. Here, however, dissociated from āsavas should not be stated. Among mental factors, however, the unwholesome ones without āsavas are only associated with āsavas but not āsavas, delusion may be both an āsava and associated with āsavas, may not be stated, and being of three kinds may be an āsava. Associated, but not taints, Should not be stated, wholesome-unwholesome should not be stated. The rest is easily understood. Fifth. Excluding the supramundane, disassociated from taints, are called with taints. The supramundane, disassociated from taints, are called without taints. Here, those associated with taints should not be stated. But in mental factors, compassion and joy, disassociated from taints, are indeed with taints, Delusion likewise should and should not be stated, the remaining wholesome-unwholesome are both ways, The triple-rooted should not be stated both ways, but unwholesome excluding delusion should not be stated. Sixth. The group of taints is finished. In the group of fetters, that which exists, that person in the round, fetters, binds, therefore fetters. Other than that, not fetters. Therein, the fetter of sensual lust, the fetter of existence lust, aversion, conceit, views, doubt, adherence to rites and rituals, envy, stinginess, and the fetter of ignorance, these ten things are called fetters. Among them, the fetters of sensual existence, views, and ignorance are in the manner stated in the group of taints. "He did me harm, is doing, will do, he did harm to my beloved, is doing, will do, he did good to my unloved, is doing, will do," Thus, in the nine ways stated, in beings, and in the arising of formations due to the cause of the eight instances of anger, all hatred is called the fetter of aversion. "I am superior, I am equal, I am inferior," thus in the three ways arisen, all conceit is called the fetter of conceit. Therein, for a person who is truly superior, the conceit "I am superior, equal, inferior" arises in three ways, likewise for those who are equal and inferior. Therein, for the superior, the conceit "I am superior" is conceit as it is. Likewise, for the equal, the conceit "I am equal," for the inferior, the conceit "I am inferior." The other two conceits of the three are to be known as conceit not as it is. All doubt arisen in the teacher, the Dhamma, the Sangha, the training, in the past end, future end, both, and dependent origination, is called the fetter of doubt. Purification by cow-practice, goat-practice, and so on. The view that arises by grasping at the way of taking hold, is called the fetter of clinging to rites and observances. The remaining view should be understood as the fetter of view. The jealousy that arises in an unbearable way towards the gains, honor, respect, reverence, worship, etc., of others is called the fetter of jealousy. The five kinds of stinginess, namely, stinginess about dwellings, stinginess about families, stinginess about gains, stinginess about praise, and stinginess about the Dhamma, are called the fetter of stinginess. Even while living in the entire monastery, or in a superior cell, one does not want another virtuous and amiable monk to come there; and even if he comes, one wants him to leave quickly; this is called stinginess about dwellings. But not wanting quarrelsome monks, etc., to live there is not called stinginess about dwellings. Not wanting another amiable person to visit one's own supporting family or relatives' family is stinginess about families, but not wanting a wicked person is not. Because he acts to destroy their faith. Seeing virtuous people receiving the four requisites in a place where one receives them, and thinking, "May they not receive them," is stinginess about gains. But if one wastes an offering given in faith, or even if it goes rotten, one does not give it to another, and seeing another receiving it, thinking, "If another virtuous person were to receive this, he would use it," there is no stinginess. Praise means one's own bodily complexion or qualities, similar to oneself. There, not tolerating another's bodily complexion, saying, "He is handsome, pleasing," or qualities, saying, "He is virtuous, austere," when one's own praise is being spoken, is called twofold stinginess about praise; but not tolerating the praise of an unamiable, corrupt person, supporting him in assemblies, is not stinginess, because it is blameworthy. Dhamma means only the scriptures, not the realization, because there is no stinginess among the noble ones. But not wanting to tell the hidden texts to others is called stinginess about the Dhamma; but for one who is greedy for the Dhamma, a monk in time. And not giving the traditional doctrine to one wandering as a Nigaṇṭha, etc., thinking, "It will break and disturb the subtle and refined doctrine handed down through tradition, and destroy our sect," or to one deceitful and cunning by nature, or to one influenced by personal favoritism, thinking, "Having learned the subtle and refined doctrine, he will misinterpret it and be ruined," there is no stinginess about the Dhamma. And as for monks, so also for laypeople, the five kinds of stinginess should be understood accordingly. But in brief, stinginess is to be understood as the characteristic of concealing one's own attainments for both laypeople and renunciants. And among these fetters, views, doubt, and clinging to rites and rituals, along with envy and stinginess, are abandoned by the path of stream-entry; aversion by the path of non-returning; sensual desire by all four, it should be said, but it is stated as "by the third." Conceit, lust for existence, and ignorance are abandoned by the path of arahantship. And there, inappropriate conceit is to be seen as abandoned by the first path. Since these sensual desire and lust for existence have the nature of greed, and views and clinging to rites and rituals have the nature of wrong view, by nature, only eight things become known as the ten fetters. Having set aside these ten, the remaining mundane and supramundane phenomena are not known as fetters. The rest is similar to the triad of taints. The pair of fetters is the first.