English
"In the human world, the self born of mother and father is annihilated; likewise, in the six deva worlds, the divine self that feeds on solid food; in the form realm, the self made of form and mind; in the four formless realms, the fourfold formless self is annihilated and destroyed there, and does not exist after death"—these seven annihilationist views that arise are called seven views. Here, the first three views are annihilationist views arising from taking the form aggregate as self, and the remaining four should be known as the formless aggregates. A group of seven. In the groups of eight, greed, hatred, delusion, conceit, views, doubt, sloth, and restlessness—these eight are called objects of defilement. "Whatever action I must do"—one, likewise, " "I have done it," "The road is to be traveled," "It is traveled," "I have eaten little," "I have eaten well," "Illness has arisen in me," "I have recently recovered from illness," These eight are called grounds for laziness, Meaning causes for the lazy one's idleness. In gain and loss, In fame and disgrace, In praise and blame, In happiness and suffering, The mind's repulsion by lust and aversion, Is called the mind's resistance to the eight worldly conditions. The eight un-noble utterances, Were stated below in two sets of four. The eight wrongnesses, Are wrong view, wrong intention, and so on. When a bhikkhu is accused of an offense, And evades by saying, "I do not remember," That is one. Retorting to the accuser with, "You are a fool," and so on, is one. Likewise, accusing the accuser with, "You are also subject to this," Attending to each other in turn, Speaking with waving arms in the Sangha, Harassing with silence, Leaving without respecting the Sangha and the accuser, Renouncing the training out of fear of accusation, These eight are called faults of a person. The self is without perception, The self is with form, Without form, With and without form, Neither with nor without form, Finite, Infinite, Finite and infinite, Neither finite nor infinite, Thus proceeding, these eight are called assertions of non-perception. The self is neither with nor without perception, With form, without form, and so on, Thus proceeding, these eight are called assertions of neither-perception-nor-non-perception. The eights. In the nines, however, "He has done me harm, is doing, will do, He has done harm to my beloved, is doing, will do, He has done good to my unloved, is doing, will do," Thus proceeding, these nine are grounds for hatred, These are called grounds for hatred. Anger, spite, envy, stinginess, deceit, trickery, lying, evil desire, wrong view, These nine are called defilements of a person. "I am better than the better," and so on, These nine kinds are called conceits. "Dependent on craving is seeking, Dependent on seeking is gain, Dependent on that is decision, Dependent on that is desire and lust, Dependent on that is attachment, Likewise, possession Alas, stinginess, protection, the cause for protection, seizing sticks, seizing weapons, quarrels, disputes, contentions, and many evil things. Thus spoken, these nine are called things rooted in craving. Herein, "determination" means: among the four determinations of knowledge, craving, view, and thought, the determination of thought is intended here. For having obtained gain, "This is for the sake of form-objects, this is for the sake of sound-objects, etc.," thus the determination is by thought alone. Desire-passion is weak passion, "obsession" is strong conviction. "Grasping" should be understood as the act of grasping in terms of craving and view. "I am," "I am I," "This I am," "I will be," "I will be with form," "I will be without form," "I will be percipient," "I will be non-percipient," "I will be neither-percipient-nor-non-percipient," thus spoken, these nine, by way of moving, are called agitations. These very ones, by way of conceiving, are called conceptions, by way of scattering, are called scatterings, by way of proliferation, are called proliferations, those very ones, being conditioned by those various causes, are called conditioned things. By all those five nines, conceit alone is spoken of. For that too, with forms such as "I am," etc., behaves like a view. The nine. In the tens, however, greed, hatred, delusion, conceit, view, doubt, sloth, restlessness, shamelessness, recklessness, these ten defilements are called defilement-objects. "He has done me harm," etc., the nine, together with resentment at unfavorable circumstances such as stumps and thorns, are called ten resentment-objects. Killing living beings, etc., are called ten unwholesome paths of action. The fetter of sensual desire, the fetter of aversion, conceit, view, doubt, clinging to rules and observances, the fetter of desire for existence, envy, stinginess, the fetter of ignorance, these ten are called fetters. Wrong view, wrong thought, etc., the eight, together with wrong knowledge and wrong liberation, are called ten wrongnesses. Herein, wrong knowledge is both thinking of means in evil actions and reflecting, having done evil, "I have done well." And delusion arises through occasion. "False liberation" means thinking one is liberated, though still unliberated. The nihilistic view, arising in ten ways, with statements like, "There is no giving, no offering," is called the ten-factored wrong view. The view that clings to extremes, arising in ten ways, with statements like, "The world is eternal," "or not eternal," "finite," "or infinite," "the life principle is the same as the body," "or different," "the Tathāgata exists after death," "or does not exist... or both exists and does not exist, or neither exists nor does not exist after death," is called the ten-factored view that clings to extremes. Here, "world" means the aggregates, etc. "Finite" is said referring to limited kasiṇa absorption. "Infinite" should be understood as extensive. Tathāgata means a being. A decade. Eighteen modes of craving's roaming means the activities of craving, the arising of craving. Based on the internal appropriation means based on the internal five aggregates. Here, this is a possessive case in the sense of usage. Here, "I am" occurs, "I am thus" occurs, "I am so" occurs, "I am otherwise" occurs, "I will be thus," "I will be so," "I will be so," "I will be otherwise" occurs, "Thus I am," "Thus it is mine" occurs, "Thus I will be," "So I will be," "So I will be," "Otherwise I will be" occurs, "Thus I will not be," "I will not be thus," "I will not be so," "I will not be otherwise" occurs. These, stated thus, are called the eighteen modes of craving's roaming based on the internal appropriation. Here, "I am" occurs means when there is a grasping of "I am" as a collective in the internal five aggregates. However, when there is such grasping, there is grasping in two ways, either without superimposition or with superimposition. Here, without superimposition means without superimposing another form, without approaching it, making one's own nature the object, "I am thus" occurs. That is, the grasping in terms of craving, conceit, and view, "I am of this kind among khattiyas, etc." With superimposition, But grasping is twofold, both with samata and asamata. There, grasping with samata is "I am this," meaning, "I am like this, a noble, a brahmin, or the like, a deva, a human, with form or without form." But grasping with asamata is "I am otherwise," meaning, "I am different from these nobles, etc., inferior or superior." These four are wanderings of craving in terms of the present. The four beginning with "I will be" are stated in terms of the future. Their meaning should be understood in the manner stated in the first four. There, the two beginning with "I am" are stated in terms of the eternalism and annihilationism views. There, "I am" is eternalism, "I cease" is annihilationism, the four beginning with "May I be" are stated in terms of doubt and speculation. The four beginning with "May I not be" are stated in terms of longing and planning, thinking, "May I perhaps be." This should be seen. The first eighteen. In the second, grasping external things, means grasping the external five aggregates. There, "Through this, I am such, through this, I am like this, through this, I am thus, through this, I am otherwise," in the manner stated immediately before, eighteen wanderings of craving should be understood by grasping external things. Here, the word "through this" alone is the difference from the previous ones. There, "through this" means through this external form, etc., or consciousness. There, external form should be understood in terms of equipment such as parasols, swords, seeds, food, drink, wealth, and grain. Feeling, etc., should be understood in terms of equipment such as male and female slaves, relatives, attendants, elephants, and horses. Everywhere, the connection with these external forms, etc., should be understood as "I am such, I am thus," etc. The second eighteen. But in the others, combining and uniting those two, etc., those two eighteens, when combined into one, there are thirty-six wanderings of craving. Thus, for each individual, in the past, thirty-six arise due to the two eighteens, and similarly in the future. Thirty exist. But in the present, by way of what is obtained, even those are obtained. By way of all beings, even in the present, thirty-six are obtained. Thus, in this way, having made all that into one, for all beings in the three times, by way of six groups of eighteen, there are eight hundred courses of craving. This is the meaning. Even in "eight hundred courses of craving," the meaning should be understood in the same way. The courses of craving are finished. In "Yāni ca," etc., the sixty-two kinds of views that are to be spoken of here,