English
Non-existence is called annihilationism. The view that arises in the mode of annihilationism, "The self and the world will not be eternal," is called the annihilationism view. By both, wrong view is grasped. Likewise, in the three subsequent pairs. The eleventh. Having grasped the five aggregates as "the self and the world," the view that proceeds, "The self and the world are eternal," is called the eternalism view. Likewise, the view that proceeds, "It will be annihilated," is called the annihilationism view. The view that proceeds, "It is finite," is called the finite view. The view that proceeds, "It is infinite," is called the infinite view. Following the past end, in the manner stated in the Brahma-net, having made the past section the object, the eighteen kinds of views based on the past end are called views based on the past end. Following the future end, there itself, having come, The forty-four kinds of annihilationism arise by taking a future moment as object. This is the summary here, but the detailed explanation should be understood from the Brahmajāla Sutta (D.N. 1.28) and its commentary (D.N. Aṭṭha. 1.28). The twelfth, thirteenth, and fourteenth. Lack of shame and lack of fear, and shame and fear, are very easy to understand. The fifteenth and sixteenth. Harsh speech in one who is antagonistic, of opposing views, disrespectful, is difficult to admonish; a person who is disrespectful when advised after showing him the Dhamma, his action is disobedience, his state is disobedient, two aversion-citta arising through disrespect, and those associated with it. Evil, faithless people are his friends, so an evil friend, his state is evil friendship, eight greed-citta arising through strong devotion to evil people, and through being devoted to and inclined towards serving them with body and mind. The seventeenth. Obedience and good friendship should be understood in terms of the opposite of what was said. But in terms of meaning, the wholesome volitional actions of the sense-sphere with roots that arise that way. The eighteenth. Wholesomeness in the five or seven offenses is skill in offenses, sense-sphere impulsion-wisdom arising through knowing the limits of committing those offenses together with the object. Wholesomeness in emerging from offenses is skill in emerging from offenses, the wisdom associated with the aforementioned citta arising through knowing the limits of emerging from offenses together with the method of emerging. The nineteenth. Because of entering into them, absorption, wholesomeness in those mundane and supramundane absorptions, with initial and sustained thought, etc., is skill in absorption, wisdom arising through knowing the limits of attainment together with the preliminary work. Wholesomeness in emerging from absorptions is skill in emerging from absorptions, sense-sphere impulsion-wisdom, wisdom in emerging from them at the time that has been determined. The twentieth. Wholesomeness in the eighteen elements is skill in the elements, The wisdom of reviewing the elements. Skill in directing the mind to those very elements is skill in directing the mind, the wisdom of thoroughly examining and penetrating those elements. This method also applies to skill in the sense bases. Here, recollection, retention, and review are only in the realm of desire, penetration is only supramundane, thorough examination is both in the realm of desire and supramundane. Conditioned arising is the combined result produced by mutually depending on each other, the collection of conditions specified by ignorance and so on, skill in the twelve limbs of forward conditioned arising is skill in conditioned arising, the mundane impulsion wisdom that proceeds in the manner of knowing "this arises because of this condition." Twenty-one or twenty-two. Here, the result stands because of its dependent existence, therefore it is a cause, skill in that cause is skill in cause. Not skill in cause is unskill in cause. Twenty-third. Straightness is uprightness. Softness is gentleness. The pair of physical and mental uprightness and softness. Twenty-fourth. Forbearance, known as endurance, is patience, and the impulsion in the realm of desire that proceeds in that way. Well restrained from evil is being virtuous, its state is virtue. The mundane and supramundane impulsions known as restraint of body, speech, and mind are morality. Twenty-fifth. Friendliness, known as speaking affectionate and pleasing words, is amiability, just as one's own fault or defect is not apparent to others, so too, the covering and concealing with material things and the Dhamma is hospitality. For a newcomer, one should offer material hospitality appropriately according to the Vinaya for both monks and laypeople, by welcoming them, receiving their bowl and robe, offering a seat, providing water for washing feet, anointing, asking if they need water, providing rice gruel and so on at the proper time, and drinks and so on at the wrong time, and on the following day, showing them the place for alms rounds, informing them of the times for entering and leaving, and so on. But approaching the newcomer and asking, "Which recitations do you know?" and asking, "Which texts do your teachers and preceptors teach?" If he is unable to answer questions in the territory, he should establish Dhamma through his own explanations and gifts, through explaining the Dhamma, answering questions, explaining meditation subjects, dispelling doubts and wrong views, through Vinaya acts such as parivāsa, and through ordination and higher ordination. This is the summary here, but in detail, it should be understood in the Aṭṭhasālinī (DhsA. 1351) along with the sections illustrating its benefits. In these two kinds of hospitality, the state of being skilled in wholesome things is hospitality-skill, and similarly, the javana cittas that operate in the desire realm. The twenty-sixth. The state of unguarded doors in the senses, known as the division of sense restraint, is unguardedness in the senses, through taking signs in the sense objects, such as forms that have come into the range of the six senses, with mind as the sixth. The state of not knowing moderation in eating, in terms of acceptance and consumption, is immoderation in eating, and similarly, unwholesome cittas that operate. The twenty-seventh. In the subsequent pair, wholesome action cittas with roots in the desire realm should be understood in terms of the opposing factors mentioned. The twenty-eighth. The state of being of confused mindfulness, known as loss of mindfulness, is confused mindfulness, all unwholesome states, the state of non-comprehending, is non-comprehension, delusion. The twenty-ninth. In the subsequent pair, mindfulness and wisdom of the four planes have been mentioned. The thirtieth. The very reflection, known as yoniso-manasikara, in the sense of unshakable firmness, in what is called non-reflection, non-reversal, is reflection-power, just the desire-realm wisdom. The four-plane states that operate in terms of the development of the seven factors of enlightenment, etc., are development-power. The thirty-first. That which calms down opposing states is serenity, and it is of three kinds: serenity of mind, serenity of adjudication, serenity of all formations. Therein, concentration in the preliminary stages, in the eight attainments, is called serenity of mind, the sevenfold serenity of adjudication, such as facing-Vinaya, is called serenity of adjudication, Nibbāna is called serenity of all formations. Here, however, four-plane concentration is intended. That which sees in various ways in terms of impermanence, etc., is insight, mundane and supramundane. Insight-wisdom indeed. Thirty-second. Taking that form, as the object of serenity to be repeatedly cultivated, is the object of serenity, the sign of serenity. The same method applies to the sign of exertion. The four-planes concentration and energy indeed. Thirty-third. In the immediately following pair, energy and concentration are indeed stated. Thirty-fourth. The destruction of morality, known as non-restraint, is the failure of morality, the corruption of morality, and similarly arising unwholesome states. The failure of right view is the failure of view, wrong view indeed. Thirty-fifth. Only gentleness, the accomplishment of morality, the perfection of morality, is the success of morality. Only knowledge that perfects the view is the success of view. The four-planes morality and wisdom indeed. Likewise, in the immediately following pair. Thirty-sixth. Having attained the state of purity, known as morality, the purity of morality is moral purity. Capable of leading to purity, known as Nibbāna, the purity of insight, the purity of view is view purity. Thirty-seventh. The wisdom conjoined with the path and fruition that accords with the truth of ownership of kamma is called view purity. As is the exertion that corresponds to the view, and the exertion that corresponds to the view. Thirty-eighth. The causes that generate agitation, known as birth, aging, sickness, and death, are called places of agitation. In them, agitation, known as the fear arising from dependent origination of birth and so on, is called agitation, and similarly arising wholesome states indeed. Thus, for one in whom agitation has arisen, exertion by way of wise attention is exertion for the agitated, mundane and supramundane energy indeed. Thirty-ninth. The state of non-contentment in the fulfillment of wholesome states is non-contentment. But one who, having given a gift, is not content with that, and desires taking refuge, then the five precepts and so on, ordination, learning the words of the Buddha, serenity and insight, then, not content with that either, gradually attains arahantship,