English
emerges from desire for form, desire for formless, conceit, restlessness, ignorance, latent tendency of conceit, latent tendency of desire for existence, latent tendency of ignorance, and emerges from the defilements and aggregates that follow it, and emerges from all external signs. Therefore it is called 'wisdom, knowledge on the path, an emergence and turning away from two things'." 828. And at the time of developing the eight worldly attainments, the power of tranquility is dominant. At the time of developing impermanence contemplation and so on, the power of insight is dominant. But at the moment of the Noble Path, these qualities are conjoined. They proceed mutually without exceeding each other. Therefore, in these four knowledges there is a combination of both powers. As it is said – “When one rises above defilements accompanied by agitation and the aggregates, the one-pointedness of mind, non-distraction, concentration, has cessation as its object. When one rises above defilements accompanied by ignorance and the aggregates, insight, by way of contemplation, has cessation as its object. Thus, by way of rising above, serenity and insight become of one taste, they become yoked together, they do not exceed each other. Therefore it is said: 'One develops serenity and insight yoked together by way of rising above.' ” (Paṭisambhidāmagga 2.5) Thus, here, the combination of the power of rising above should be understood. Discourse on the Abandonment of Things to be Abandoned 829. And the things to be abandoned, and their abandonment: in these four knowledges, which things are to be abandoned by which knowledge, and their abandonment, should be known. For these knowledges, as appropriate, are the cause of abandoning the things called fetters, defilements, wrongnesses, worldly conditions, avarice, perversions, knots, wrong courses, influxes, floods, yokes, hindrances, graspings, clingings, latent tendencies, impurities, unwholesome courses of action, and states of mind. Therein, "fetters" are called the ten things like attachment to form, because they bind beings to the aggregates, to the fruit of karma, or to suffering. As long as they exist, there is no cessation for these. Among these, attachment to form, attachment to the formless, conceit, agitation, and ignorance – these five are called "higher fetters" because they bind to aggregates that lead to higher rebirths. Personality view, doubt, adherence to rites and rituals, sensual desire, and ill-will – these five are called "lower fetters" because they bind to aggregates that lead to lower rebirths. "Defilements" are these ten things: greed, hatred, delusion, conceit, wrong view, doubt, sloth, agitation, shamelessness, and fearlessness of wrongdoing, because they are themselves defiled and defile associated states. "Wrongnesses" are, by way of wrong proceeding: wrong view, wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong Obscuration, wrong concentration— these are the eight things. With wrong liberation and wrong knowledge, they are ten. Worldly conditions: because they are things that do not cease as long as the world continues— gain, loss, fame, disrepute, pleasure, pain, blame, praise— these are the eight. Here, however, by way of cause and effect, the attachment that has gain etc. as its object, and the aversion that has loss etc. as its object— it should be understood that this is taken by the term 'worldly conditions'. Stinginesses: stinginess regarding dwelling, stinginess regarding family, stinginess regarding gain, stinginess regarding Dhamma, stinginess regarding praise— these are the five stinginesses which arise in the manner of not enduring the common sharing of others in these dwellings etc. Perversions: in things that are impermanent, suffering, non-self, and impure, arising thus: 'permanent, pleasure, self, pure'— perception-perversion, thought-perversion, view-perversion— these are the three. Fetters: because they bind the mental body and the physical body— the four, beginning with covetousness. Thus indeed they are said: covetousness is a bodily fetter, ill-will is a bodily fetter, adherence to rites and rituals is a bodily fetter, insistence on 'this is the truth' is a bodily fetter. Wrong courses: the term for doing what should not be done, and not doing what should be done, due to desire, hatred, delusion, and fear. Indeed, it is called 'wrong course' because it should not be gone by the Noble Ones. Fermentations: because they flow out, having come from objects, and because they flow up to the highest existence; or because they flow like water from a pot's holes through unguarded doors, in the sense of constantly oozing; or because they flow out as the suffering of cyclic existence— this is the term for sensual craving, craving for existence, wrong view, and ignorance. In the sense of dragging into the ocean of existence, and in the sense of being difficult to cross over, they are also called 'floods'. Because they do not give separation from objects and separation from suffering, they are also called 'yokes'— this is the term for them. Hindrances: in the sense of covering, hindering, and concealing the mind— the five, beginning with sensual desire. Grasping: transgressing the true nature of each and every phenomenon, because it arises in the manner of touching a non-existent nature from outside— this is a term for wrong view. (It means) 'them'. 'Upādānas' (clinging) are the four, such as clinging to sensual pleasures, mentioned in the discourse on dependent origination in all aspects. 'Anusayas' (latent tendencies) are the seven, such as the latent tendency of sensual lust, which are so called because they are deeply rooted: sensual lust, aversion, conceit, wrong view, doubt, lust for existence, and ignorance. Because they are deeply rooted, they lie latent, being the cause for the repeated arising of sensual lust and so on. 'Malas' (defilements) are the three: greed, hatred, and delusion, which, like oil, lampblack, or mud, are themselves impure and make others impure. 'Akusala kammapathas' (unwholesome courses of action) are these ten, being unwholesome actions and paths to bad destinations: killing living beings, taking what is not given, sexual misconduct, lying, slanderous speech, harsh speech, frivolous talk, covetousness, ill-will, and wrong view. 'Akusala cittuppādas' (unwholesome states of mind) are these twelve: eight rooted in greed, two rooted in hatred, and two rooted in delusion. 830. Thus, these are the means for abandoning these qualities such as fetters, as appropriate. How? Among the fetters, self-identity view, doubt, adherence to rites and rituals, and the five qualities that lead to lower realms, namely sensual lust and aversion, are to be destroyed by the first knowledge. The remaining gross sensual lust and aversion are to be destroyed by the second knowledge. The subtle ones by the third knowledge. The five, such as lust for form, are to be destroyed by the fourth knowledge. Furthermore, wherever we do not make a restriction with the word "eva" (only), wherever we say "to be destroyed by a higher knowledge," it should be understood that having been freed from the state of leading to lower realms by the previous knowledges, it is then to be destroyed by a higher knowledge. Among the defilements, wrong view and doubt are to be destroyed by the first knowledge. Hatred by the third knowledge. Greed, delusion, conceit, sloth, restlessness, shamelessness, and fearlessness of wrongdoing are to be destroyed by the fourth knowledge. Among the wrongnesses, wrong view, lying, wrong action, and wrong livelihood are to be destroyed by the first knowledge. Wrong intention, slanderous speech, and harsh speech are to be destroyed by the third knowledge. Here, speech itself is to be understood as volition. Frivolous talk, wrong effort, wrong mindfulness, wrong concentration, wrong liberation, and wrong knowledge are to be destroyed by the fourth knowledge. Herein. Among the worldly conditions, aversion is slain by the third knowledge, attachment is slain by the fourth knowledge. Some say that attachment to fame and praise is slain by the fourth knowledge. Stinginesses are slain by the first knowledge. Among the perversions: the perversions of perception, thought, and view— "permanence in the impermanent," "self in the non-self"— and the perversion of view— "pleasure in suffering," "beauty in the unbeautiful"— these are slain by the first knowledge. The perversions of perception and thought— "beauty in the unbeautiful"— are slain by the third knowledge. The perversions of perception and thought— "pleasure in suffering"— are slain by the fourth knowledge. Among the bodily ties: the bodily ties of adherence to precepts and vows, and the clinging to "this is the truth"— are slain by the first knowledge. The bodily tie of ill-will is slain by the third knowledge. The others are slain by the fourth knowledge. Wrong courses are slain by the first knowledge. Among the taints: the taint of views is slain by the first knowledge. The taint of sensual desire is slain by the third knowledge. The other two are slain by the fourth knowledge. The same method applies to the floods and yokes. Among the hindrances: the hindrance of doubt is slain by the first knowledge. Sensual desire, ill-will, and remorse— these three are slain by the third knowledge. Sloth-and-torpor and restlessness— are slain by the fourth knowledge. Clinging is slain by the first knowledge. Among the clingings: since all worldly phenomena are included as "sensual desires" by way of being objects of sensual desire, even attachment to form and formless realms falls under the clinging to sensual desires. Therefore, that is slain by the fourth knowledge. The remaining ones are slain by the first knowledge. Among the latent tendencies: the latent tendencies of views and doubt