English
For when a single remainder is made of these: the sixth sense-base and the six sense-bases, it is reckoned as the six sense-bases. Here it is asked: "Not from all sense-bases does one contact arise, nor from one sense-base do all contacts arise. And it is said 'Contact is conditioned by the six sense-bases' as only one. Why is that?" Here is the answer: "That is true, one does not arise from all, nor do all arise from one. But one arises from many. Just as eye-contact arises from the eye-base, from the form-base, from the mind-base which is eye-consciousness, and from the remaining associated phenomena-base. Thus, in all cases, as appropriate..." is to be connected. Therefore, indeed, As arisen from one and many sense-bases, it is shown; This contact, by such a singular designation here. "By the singular designation" means: "Contact arises from the six sense-bases" – by this singular designation, that one contact arises from many sense-bases, this is the meaning shown by such. But among the sense-bases, Five in six ways, then one, six external ones in nine ways; Their conditionality for this, as far as possible, one should explain. Here is the explanation – First, the five sense-bases, beginning with the eye-base, for the five kinds of contact, distinguished as eye-contact and so on, become conditions in six ways: as support, pre-arisen, faculty, dissociated, existent, and non-absent. After that, one resultant mind-base, for the many kinds of resultant mind-contact, becomes a condition in nine ways: as co-arisen, mutual, support, resultant, nutriment, faculty, associated, existent, and non-absent. But among the external ones, the form-base, for eye-contact, becomes a condition in four ways: as object, pre-arisen, existent, and non-absent. Similarly, the sound-base and so on, for ear-contact and so on. But for mind-contact, those (external bases) and the phenomena-base, and similarly, only as object-condition, thus, the six external ones, as far as possible, explain their conditionality for this. This is the detailed explanation of the phrase: "contact arises from the six sense-bases." Detailed explanation of the phrase: "feeling arises from contact." 643. In the phrase: "feeling arises from contact" – Feeling is stated by way of the doors, beginning with that born of eye-contact; They are just six by way of distinction, but considered eighty-nine. And in the analysis of this phrase: "feeling born of eye-contact. Ear… nose… tongue… body… mind-contact-born feeling" (Vibh. 231) – thus, six feelings are stated by way of the doors, but by way of distinction, they are considered eighty-nine, being associated with eighty-nine consciousnesses. But among these feelings, here, thirty-two feelings, only those associated with resultant consciousnesses, are intended, it is said. There, in eight ways, for five (feelings), is the condition in the five doors; For the rest, contact is in one way, and so it is in the mind-door. In the five doors, for the five feelings based on eye-sensitivity and so on, the contact of eye-contact and so on is a condition in eight ways: conascent, mutual, support, result, nutriment, association, presence, and non-disappearance. But for the remaining kamavacara resultant feelings occurring in each door as receiving, investigating, and determining the object, that contact of eye-contact and so on is a condition in one way, as decisive support. In the mind-door too, it is likewise. For in the mind-door too, for the kamavacara resultant feelings occurring as determining the object, that contact called conascent mind-contact is a condition in eight ways, just as before, and also for the three-realm resultant feelings occurring as rebirth-linking, life-continuum, and death. But for those kamavacara feelings occurring in the mind-door as determining the object, the mind-contact associated with mind-door adverting is a condition in one way, as decisive support. This is the detailed explanation of the phrase "feeling conditioned by contact." Detailed explanation of the phrase "craving conditioned by feeling" 644. In the phrase "craving conditioned by feeling" – Six cravings are here described, Divided by form-craving and so on. Each one of them is known, To be threefold in its mode of arising. In this phrase, just as a son is named after his father, like "son of a rich man" or "son of a brahmin," so too in the Vibhaṅga, six cravings are described by name according to their object: "craving for forms, sounds, smells, tastes, tangibles, and mental objects" (Vibh. 232). Among these cravings, each craving is known to be threefold in its mode of arising: sense-desire craving, craving for existence, and craving for non-existence. Indeed, when form-craving itself arises, savoring a form-object that has come within the range of the eye, in the manner of sense-gratification, then it is called sense-desire craving. When that same object arises together with the eternalist view that "it is permanent, everlasting," then it is called craving for existence. Indeed, lust accompanied by eternalist view is called craving for existence. But when that same object, (thinking) "it is cut off, it perishes," when it proceeds with the prevailing view of annihilation, then it is called craving for non-existence. Indeed, the passion accompanied by the view of annihilation is called craving for non-existence. This is the method for craving for sounds and so on. These are eighteen cravings. These are eighteen in internal forms and so on, eighteen externally, making thirty-six. Thus, thirty-six in the past, thirty-six in the future, thirty-six in the present, making one hundred and eight cravings. When summarized again, they are six by way of objects like forms, or three cravings by way of craving for sensual pleasures and so on, this should be understood. Because these beings, having savored a son, with possessiveness for the son, like a nurse, having savored feeling arising by way of objects like forms, with possessiveness for the feeling, they pay great honor to those who provide objects like forms: painters, musicians, perfumers, cooks, weavers, alchemists, physicians, and so on. Therefore, all this craving arises from feeling, this should be understood. Since here is intended resultant pleasant feeling; It is one, in one way, therefore it is a condition for craving. In one way, it is a condition only by way of decisive support condition. Or because, The suffering one longs for happiness, the happy one desires even more; But equanimity, being peaceful, is spoken of as happiness itself. Therefore, all three feelings are conditions for craving; From feeling, craving arises, thus it was said by the Great Seer. And also, because from feeling without underlying tendencies, It does not arise, therefore it does not exist for the Brahmin who has lived the holy life. This is the detailed explanation of the phrase "from feeling, craving arises". Detailed explanation of the phrase "from craving, clinging arises". 645. In the phrase "from craving, clinging" – There are four clingings, these, by division of meaning, by summary and detail of phenomena, and by sequence, should be explained. Here is the explanation: clinging to sensual pleasures, clinging to views, clinging to rites and rituals, clinging to a doctrine of self – these are the four clingings here. This is their division of meaning: "clinging to sensual pleasures" means one clings to sensual pleasures reckoned as an object; or it is sensual pleasure and it is clinging, also k Clinging. Clinging means strong grasping. Here, the prefix 'upa' means strong, as in 'distress' and 'near'. Similarly, that view is also clinging, thus view-clinging. Or, one clings to a view, thus view-clinging. Indeed, in "the self and the world are eternal" and so on, a later view clings to a former view. Similarly, one clings to rules and observances, thus rules-and-observances-clinging. And that is rules and observances, and it is also clinging, thus rules-and-observances-clinging. Indeed, practices like cow-observance and dog-observance are themselves clingings due to the conviction "by this is purity." Similarly, they speak by this, thus 'view'. They cling by this, thus 'clinging'. What do they speak, or cling to? The self. The clinging to the view of self is self-view-clinging. Or, they cling to the self as merely a view of self, thus self-view-clinging. This, then, is their division of meaning. In the Abhidhamma's summary and detailed exposition, as for sense-desire clinging, it is said: "What is sense-desire clinging? Whatever is desire for sense-objects, lust for sense-objects, delight in sense-objects, craving for sense-objects, affection for sense-objects, burning for sense-objects, infatuation with sense-objects, obsession with sense-objects— this is called sense-desire clinging." Therefore, in brief, it is called the strong state of craving. The strong state of craving is indeed a later craving that has become strong, conditioned by a former craving as a decisive support. But some say: "Craving is the longing for an unobtained object, like a thief stretching out his hand in the dark. Clinging is the grasping of an obtained object, like that same thief taking the goods. And these phenomena are opposed to fewness of wishes and contentment. Similarly, they are the root of the suffering of seeking and guarding." The remaining three clingings, however, are in brief merely views. In detail, however, the strong state of craving, even the one hundred and eight kinds of craving mentioned previously regarding forms and so on, is sense-desire clinging. The ten-fold wrong view is view-clinging. As it is said: "What is view-clinging? 'There is no gift, there is no sacrifice...' ... 'having realized it, they declare it'— whatever such a view... ... 'perverted grasping.' This is called view-clinging." (Dhs. 1221; Vibh. 938). But the clinging to views,