English
This should be seen from the Pāli passage, "Conditioned by the hindrance of sensual desire in the immaterial realm is the hindrance of sloth and torpor," etc. (Paṭṭhāna 3.8.8), since craving related to the five strands of sense pleasure does not arise in the realms of form and the formless. And among these defilements, wrong view and doubt are abandoned by the first path, hatred by the third, and greed and the like by all four. However, apart from these ten things, the remaining things are not called defilements. The Defilement Dyad is first. The Defiling Dyad is similar to the Taint Dyad. Second. The Defiled Dyad and the Associated with Defilement Dyad are both of the same meaning. And they are similar to the third dyad in the Hindrance Cluster. Third and fourth. The ten defilements are called both defilements and defiling. The remaining mundane phenomena are called defiling but not defilements. Here, however, supramundane phenomena should not be mentioned. The rest is just like the fourth dyad in the Hindrance Cluster. Fifth. The sixth and seventh dyads are also of the same meaning as each other. These sixth and seventh dyads are, in the Hindrance Cluster, similar to the fifth and sixth dyads respectively in terms of the order of the text, but in terms of meaning, there is only a difference in name. The rest is easily understood. Sixth, seventh, and eighth. The Defilement Cluster is finished. In the Piṭṭhi-dyads, the first four dyads concern what is to be abandoned by seeing. The remaining points should be understood as previously explained. However, in the first set of three, excluding the phenomena that are to be abandoned by seeing, the rest enter into the second part of the first pair, those to be abandoned by seeing; and excluding those to be abandoned by development, the rest enter into the second pair, those not to be abandoned by development. And in the second set of three, excluding the causes to be abandoned by seeing, the rest enter into the third pair, those not to be abandoned by seeing; and excluding the causes to be abandoned by development, the rest enter into the fourth pair, those not to be abandoned by development. The meaning is: those which have causes to be abandoned by seeing are called having causes to be abandoned by seeing. Similarly, the meaning should be understood as having causes to be abandoned by development. Only in this way will the causeless not be included. This is the only difference. The Blessed One, with skill in exposition, made two sets of three into four pairs. The rest is the same. The four pairs are complete. Among the fifty-five cittas with applied thought, the mental factors without applied thought are called with applied thought. But applied thought, the remaining cittas, material form, and Nibbāna are called without applied thought. The fifth. Among the sixty-six cittas with sustained thought, the phenomena without sustained thought are called with sustained thought. But sustained thought, the remaining cittas, material form, and Nibbāna are called without sustained thought. The rest here, and in the pair mentioned immediately before, should be understood according to what was said in the set of three on applied thought. The sixth. In the pairs that follow, the pair accompanied by joy and the pair associated with joy have the same meaning, and the four pairs, namely the pair associated with pleasure and the pair associated with equanimity, are all in the same way as the set of three on joy. However, the first part of these pairs enters there, included in the two parts of the set of three on joy, and all the meanings, both included and not included, are, in terms of meaning, included in the second parts of these pairs in the way previously described, and these are pairs without parts, this is the only difference. The seventh, eighth, ninth, and tenth. In those that follow, pertaining to the sense sphere, here, "from below, making Avīci hell the limit, and above Having included the gods of Paranimmita-vasavatti, Within that realm, Those who frequent here, Those included here, Thus, in the Pāli (Dhs. 1287), The elevenfold existence in the realm of desire, Defined by the four woeful states, Humans, And the six heavens, Is called "desire," With the elision of the latter word, Just as in "by way of existence in the realm of form," etc., Existence in the realm of form is called "form." Those who frequent, who exist, in that desire, Are called belonging to the realm of desire. This is stated predominantly, As in "land-dwellers," etc., Because consciousness and mental factors also exist here, Even in the realms of form and formlessness. Or, those who cause rebirth to occur In the realm of desire, Which is the existence in the realm of desire, Are also called belonging to the realm of desire, Both wholesome and unwholesome. However, the mind accompanied by restlessness Is similar to an indeterminate mind. Because of its dependence on that, Or by way of making it an object, Defilement-desire frequents here, Therefore, it is called belonging to the realm of desire. Indeed, desire also frequents In the states belonging to the realms of form and formlessness, But by convention, As in "one who speaks is called a speaker," etc., Only these are called "belonging to the realm of desire." Moreover, desire for sensual pleasures, Desire for form, Desire for formlessness, Here, desire, defined as desire for sensual pleasures, Frequents here, Therefore, they are called belonging to the realm of desire. Thus, it is established that even in the abodes of Brahma, In ornaments, etc., There is desire and lust, And since the material form, etc., Produced by kamma, Of the Brahmas, Are also objects of desire for form, Their belonging to the realm of desire is established. Those belonging to the realms of form and formlessness are not, Because of the absence of that, Others besides them are not belonging to the realm of desire. In this way, The meaning of the terms For the pairs beginning with belonging to the realm of form, etc., Should be understood appropriately. There, the fifty-four consciousnesses belonging to the realm of desire, And all material form, Are called belonging to the realm of desire. The remaining consciousnesses and Nibbana Are not called belonging to the realm of desire. What should be stated about mental factors Will become apparent In the pair of inclusion itself. The eleventh. The fifteen consciousnesses belonging to the realm of form Are called belonging to the realm of form. The remaining consciousnesses, material form, and Nibbana Are not called belonging to the realm of form. The twelfth. The twelve consciousnesses belonging to the realm of formlessness Are called belonging to the realm of formlessness. The remaining consciousnesses, material form, and Nibbana Are not called belonging to the realm of formlessness. The thirteenth. Inclusion in the three realms. Are not included, are worldly things. There, not included, are not included, are supramundane. In mental factors, however, the decision common to all four groups, beginning with the sense-sphere, should be understood thus: Unwholesome mental factors are only sense-sphere, immeasurables are sense-sphere and form-sphere, abstinences, however, are included in the sense-sphere, initial application, sustained application, and joy, however, are included in the sense-sphere and form-sphere, the rest are of all four planes. The fourteenth. Cutting the root of the round, taking Nibbāna as object, leading out from the round, are leading out, the four supramundane path-moments. By this characteristic, not leading out, are not leading out, the remaining consciousnesses, form, and Nibbāna. The rest is easily understood. The fifteenth. By being fixed in giving result immediately after death or one's own life-continuum, are fixed, fixed in wrongness, and fixed in rightness. Thus, by being unfixed, are unfixed, the remaining things. The rest is as previously stated. The sixteenth. They surpass, go beyond, other things, are surpassing, together with those capable of surpassing themselves, are surpassable, are only worldly. There is nothing beyond these, are unsurpassed, are supramundane. The seventeenth. They cry, lament, with these, are crying, by which beings, overcome, lament in various ways, this is a designation for those unwholesome roots, by way of association with them, and by way of unity in abandonment, together with the crying, are with crying. In this way, there is no crying for these, are without crying. There, the twelve unwholesome consciousnesses are called with crying. Among the things with crying, here, greed, hatred, and delusion are both crying and with crying, of these, greed and hatred are with crying only by association with delusion, likewise the consciousness accompanied by doubt and restlessness, and those associated with it. Delusion, however, is with crying by association with them, and by way of unity in abandonment with craving accompanied by views, and with craving for existence, which is the crying. In things associated with the roots of greed, hatred, and delusion, however, delusion should be understood as with crying by association with both greed and hatred, the rest by association with both greed and delusion, and with hatred and delusion. All Wholesome and indeterminate consciousness, and form and Nibbāna are called "araṇā." But among mental factors, unwholesome ones are "saraṇā," wholesome and indeterminate ones are "araṇā," while the remaining three types are both. The eighteenth. The Piṭṭhi-duka is finished. The commentary on the Abhidhamma-duka-mātikā is finished. The commentary on the Suttantika-duka-mātikā Among the Suttantika-dukas, "vijjā" means it knows, or understands in various ways; it is wisdom, insight knowledge, mind-made power, and the five supernormal knowledges; those that exist in that aspect of vijjā,