English
For indeed, the highest existence, which is the object of 'abhividhi', does not proceed by pervading the action of the sound's arising, which pervades the three worlds. Nor does the meaning that is the limit proceed by making the action external or internal. is connected. For the action, having made it external or internal, it proceeds, thus it is connected. And having done so, in the Mūlaṭīkā it is said: “The limit is twofold: that which includes the action, and that which does not. That which includes the action proceeds by pervading it, as in ‘The fame of the Blessed One reached to the end of existence.’ The other excludes it, as in ‘The god rained from Pāṭaliputta.’” “Kāmeti” means desires, thus “kāma.” That itself is an outflow, thus “kāmāsava.” Or it is desired by gross desire, thus “kāma.” All kāmāvacara phenomena are taught through the five sense-pleasures. Here, however, by that name, craving for those objects is intended, craving itself is an outflow, thus “kāmāsava.” It is the sensual passion that arises in kāmāvacara phenomena through the enjoyment and delight in them. But the Elder intended this very meaning. For he will say that by the name “kāmabhava,” craving for those objects is intended. [205] In the Vibhāvanī, however, the former meaning is stated. That is not appropriate, because the meaning intended here, which is in accordance with the Elder’s view, is not stated. In “bhavāsava,” existence is twofold: kamma-existence and rebirth-existence. Among these, wholesome exalted phenomena are kamma-existence. The resultant phenomena produced by them are rebirth-existence. Here too, by the word “bhava,” craving for those objects is intended. Existence itself is an outflow, thus “bhavāsava.” It is the passion for form and formless existence that arises as delight in that twofold existence. [206] As for what is said in the Vibhāvanī: “The passion accompanied by eternalism is included right here.” That is not appropriate. For in the Aṭṭhakathākaṇḍa it is said that the bhavāsava arises in the four cittuppādas accompanied by greed, dissociated from wrong view. But where “kāmataṇhā, bhavataṇhā, vibhavataṇhā” are mentioned, there indeed, the passion accompanied by eternalism, any delight in wholesome or unwholesome kamma-existence, any aspiration for rebirth-existence, all are appropriately included in bhavataṇhā. Here, however, setting aside the bhavāsava as stated, all greed is appropriately included in kāmāsava. [207] For this very reason, what is said there: “The third bhādi…” associated with views.” That too is rejected. Whatever view is there, that is the outflow of views. Whatever delusion is there, that is the outflow of ignorance. Here it might be asked, why are these alone called outflows? Are not others like conceit, etc., also long-standing? True. But when the outflow of sensual desire is encompassed, all conceits, etc., related to sensual objects are encompassed. When that is released, they are released. Similarly, when the outflow of existence is encompassed, those related to objects of existence. And when the outflow of views is encompassed, those related to objects of views. Ignorance, however, is the root of all three. Thus, these alone are primary among the long-standing things. The others are merely their dependents, and so they are not worthy of being called outflows separately. That which, having fallen upon a person, makes him helpless, and, overwhelming him, kills and destroys him, is a flood. A natural great flood. Similarly, by the meaning of carrying away and by the meaning of being difficult to cross, they are like floods. And if it is asked, "If by the meaning of carrying away and by the meaning of being difficult to cross, there are floods," then the exclusion of conceit, etc., from being floods should be understood in the way explained. They yoke beings to the cycle of existence or to the wheel of becoming, thus they are yokes. They bind and connect rebirth in one existence with rebirth in another existence, thus they are ties. Greed is the name for all lust. Therefore, lust for form and formless realms are also included here, it should be seen. Ill-will is all hatred. "This is the truth" is the conviction, "This alone is true, other things are vain" is the wrong conviction that arises. Clinging to rites and rituals is the grasping, by imagining and taking in various ways, things like the practice of cows and dogs, etc., which are not the path to liberation from the suffering of the cycle of existence, by means of what is external. And here, "by means of what is external" means that which is contrary to the true nature. The word "body" is used everywhere for both the physical body and the mental body. So, it binds and connects the present body with the past body, and the future body with the present body, thus it is a bodily tie. Alternatively, a knot in the body is a bodily tie. The meaning is an internal knot. Just as in "Nigaṇṭha Nāṭaputta" and so on, the word "gaṇṭha" (knot) refers to a knot. Attached. They grasp intensely, taking an unyielding hold, thus they are clingings. Desire, which is defilement, is itself clinging, the clinging of desire. Or, it is the clinging to desire, which is an object, thus the clinging of desire. The sixty-two views, the three great views, and other views appearing in the Dispensation and in the world, which are based on perverted grasping, are the clinging of views. Or, it is the clinging to a previously held view, saying "this alone is true, all else is false," thus the clinging of views. The natural conduct and habits of oxen, dogs, and so on, are called moral practices (sīla). When these are well undertaken, they are called vows (vata). The firm grasping of both of these as the path to liberation from transmigration is called the clinging of moral practices and vows. Regarding the clinging of self-doctrine, here "self" refers to the chief lord grasped by conceptual understanding in each individual living being. That which the common people of the world perceive as a living being, or a person, or a soul, or a Tathāgata, or the world. And that which various sectarians declare to be created by a lord, or arisen by chance, or eternally permanent, or partly permanent, or annihilated. Beings speak of and cling to that self by this, thus it is the clinging of self-doctrine. There are twenty kinds of personality view. Here, "speak of" means they speak of it as distinguished and primary. "Cling to" means they grasp it firmly. As it is said: What is personality view there? Here, an uninstructed ordinary person perceives form as self. Or self as possessing form. Or form as in self. Or self as in form. He perceives feeling as self. Or self as possessing feeling. Or feeling as in self. Or self as in feeling. Perception. Formations. Consciousness. Here, "perceives form as self" means he grasps form itself as self. "Or self as possessing form" means he grasps "my self has form." "Or form as in self" means he grasps that form exists dependent on self. "Or self as in form" means he grasps that self exists dependent on form. How, referring to the body of form, when one says "today I am stiff" or "today I am soft," that which is called earth-element One perceives form as self. Saying, "Today my body is stiff" or "soft," taking the self as the remaining elements or as the supreme element, one perceives that self as having the earth element. Saying, "Today stiffness or softness has arisen in me," one perceives the earth element in the self. Saying, "Today I am established in stiffness" "I am established in softness," one perceives the self in the earth element. This is the four-fold mode of the view of self (sakkāyadiṭṭhi) in the earth element. In the remaining twenty-seven forms, it should be stated as appropriate. Indeed, even in impermanence, saying "I die," "I will die," and so on, the view of self persists. There is nothing to say about the remaining forms. Saying, "This I enjoyed before," "Today I enjoy," "Hereafter I will enjoy," or "I am happy," "I am suffering," one perceives feeling as self. Saying, "Today my body is happy" or "suffering," or "my mind is happy" or "suffering," one perceives the self as having feeling. Saying, "Today happiness or suffering has arisen in me," one perceives feeling in the self. Saying, "Today I am established in happiness" "I am established in suffering," one perceives the self in feeling. Regarding perception and all fifty-odd formations, it should be elaborated separately for each. Saying, "I see," one perceives eye-consciousness as self. Saying, "Seeing is mine," one perceives the self as having consciousness. Saying, "There is seeing in me," one perceives consciousness in the self. Saying, "I am capable of seeing," one perceives the self in consciousness. This is the method for the remaining five consciousnesses. Saying, "I am," "I am one being," "one person," "one life," "one world," "one man," "human," "deva," "Sakka," "Brahma," and so on, "I go," "I stand," "I sit," "I lie down," "I bend," "I stretch," and so on, taking the five aggregates as a whole, or each aggregate individually, the mode of occurrence should be stated. For those whose basis is not fully understood, even for a single moment, y Whatever of oneself or of another, speaking words connected with self, the mind or the speech, in the aforementioned material and immaterial phenomena, sometimes, taking it as self, proceeds. Sometimes, as a retinue of self. Sometimes, as dependent on self. Sometimes, as supported by self. Sometimes, by way of individual phenomena. Sometimes, by way of grouped phenomena. But because the sign of self arises dependent on the mode of mastery. And the mode of mastery does not exist for those who clearly see the dependent arising and momentary nature of material and immaterial phenomena. Therefore, it should be understood that even for those who speak words connected with self,