English
Indeed, latent tendencies, by repeatedly arising as defilements in beginningless samsara, become naturally strong, gaining ever greater firmness and solidity. They cannot be abandoned by just any effort. Even so, when a particular latent tendency becomes abundant in manifestation due to receiving conditions, then that particular tendency stands having attained a state of especially extreme strength. When a particular latent tendency is suppressed by the adoption of an opposing quality, then that particular tendency stands having attained a state of weakened strength. "The arisen that is not suppressed" is the name for those same latent tendencies that are not well suppressed by tranquility and insight. "The arisen that is not uprooted" is the name for those same latent tendencies that have gained ground and are not abandoned by the path. But because supramundane states are the ultimate opponents of defilements, the trainees on lower paths and fruits, in their own path and fruit moments, with respect to latent tendencies to be overcome by higher paths, are either with latent tendencies or without latent tendencies, by powerful means. Therefore, though latent defilements are present in such a state, if one abandons defilements that are present, then the fault of saying that one abandons latent defilements that have become strong is understood as not existing. Lust for sensual pleasures is a latent defilement, the latent defilement of lust for sensual pleasures. They bind, they fetter, thus they are fetters. These are five lower fetters: personality view, doubt, adherence to rites and rituals, sensual desire, and ill-will. And five higher fetters: lust for form, lust for the formless, conceit, restlessness, and ignorance. These ten fetters are mentioned in the suttas and in the Abhidhamma. The others, however, are mentioned only in the Abhidhamma. To distinguish this, "in the suttas" is stated. The order, however, does not match the Pāli for both. But here, the order might be stated differently by way of collecting similar phenomena. They defile the mind, they obstruct, they torment, thus they are defilements. Or, beings are defiled, they fall into a state of impurity and inferiority by these, thus they are defilements. By the name 'sensual existence' —by the name 'sensual' which indicates the object of sensual pleasures, and by the name 'existence' which indicates existence in form and formless realms. That object, called sensual existence, is its basis, thus it is 'based on that'. Similarly, adherence to rites and rituals proceeds by way of grasping from another, by way of clinging "this is true, the rest is false," and by way of clinging to self in the aggregates. From the nature of things, from the inherent phenomena. This collection of evil, this collection of unwholesome, is stated in nine ways— this is the connection. [Collection of Unwholesome] 163. In the miscellaneous collection, it is said that even for those who commit evil deeds like killing, making the mind straight on an object cannot be accomplished without jhāna. Thus, the seven jhāna factors. The meaning is: factors of the act of intense contemplation, which is making the mind straight on wholesome or unwholesome objects. Among these, dejection is a factor of unwholesome jhāna. The rest are wholesome, unwholesome, or indeterminate. In various directions, such as good and bad destinations, called wholesome and unwholesome deeds, and liberation, called good and bad destinations, in that direction, the proceeding of the mouth. The path of the mind, whether right or wrong, is accomplished by views and so on, it is said to be the twelve path-factors. It means the path-factors and means-factors for the mind's movement, whether straight or crooked. Therein, wrong view, wrong intention, wrong effort, and wrong concentration are the means-factors for the mind's crooked movement towards the unbeneficial directions called evil deeds and states of woe. The others, good deeds, states of bliss, and the unbinding Dhamma, are to be seen as for the straight movement towards beneficial directions. Therein, in the act of killing, the four-factored jhāna consisting of initial application, sustained application, displeasure, and one-pointedness, is to be understood as the three-factored path consisting of wrong intention, wrong effort, and wrong concentration. Similarly, in other good and bad deeds, the jhāna-paths should be drawn out. However, in the Vibhaṅga and in the suttas, these four also appear: wrong speech, wrong action, wrong livelihood, and wrong mindfulness. But these are not separate mental factors. Considering them as designations for the four aggregates that occur in such ways, they are not included here. [210] But what is explained: "Paths lead to states of bliss, states of woe, and Nibbāna, by bringing one face-to-face. Their path-factors are called 'maggaṅga'." —this statement is not good. For factors are not the paths themselves. Only the word 'magga' (path) is stated as a synonym for 'path' in the commentaries, not the word 'aṅga' (factor). [211] And what is said there: "The factors of the path, or the eight-factored path, are 'maggaṅga'," —that too is unsuitable. For here, sometimes a three-factored path is intended for the mind, sometimes a four-factored, and so on, meaning various paths. By way of dominance, they are faculties. And what is dominance? It is the ability to make self-dependent things function entirely according to one's own course. Thus, in various tasks, they perform and accomplish the meaning of 'Inda' (lordship), which is their dominance; therefore, they are faculties (indriyāni). They are also faculties because they cause the meaning of 'Inda' to arise. It means they are masters and rulers. Therein, the five-fold... The eye and so on are masters of eye-consciousness and so on, in the functions of seeing and so on. Because they make them follow their own mode, in strong, weak, dull, sharp, and so on. The two sexes are masters of the four-originated material forms, in their arising in the mode of feminine form and so on, or even of the entire five aggregates. Otherwise, they would not arise. For thus, in whichever continuum the feminine characteristic arises at rebirth, in that, all karma and other conditions, causing the continuum of four-originated material forms to arise, cause them to arise only together with the feminine form, not otherwise. Even volitions, thoughts, and intentions arise in that only together with a gentle mode. By the opposite of that, the masculine continuum should be understood. The two life faculties are masters of co-arisen phenomena, in the pervading of time for the material and immaterial continuums, in the sequence of nights, days, months, and years. They are the agents of their dependent existence. Mind, in the function of cognizing. The five feelings, in experiencing the taste of objects in various ways. Faith, in not letting go of the object. Energy, in the state of unsluggish activity in action. Mindfulness, in the presence of the object. Concentration, in unwavering steadiness on the object. Wisdom, is master of co-arisen phenomena, in the function of non-confusion. Because it arises in a state of being unconquerable by others. Just as in a rock, the earth element is unconquerable by co-arisen elements. By its own power, having overcome them, making them as if they do not exist separately, it arises. And just as water in water, fire in fire, wind in wind. In this way, this example should be seen. "It was known, it was penetrated" - thus, "known." "Not known" is "unknown." This is the doctrine of the Four Noble Truths, or the Deathless State. "I shall know, I shall understand what is unknown" - thus, "I shall know the unknown." Indeed, even a verbal word, standing in the state of a noun, stands in the place of a noun. As in 'Makkhalī Gosāla is "Come-and-see".' If this is so, its compound state with another word is not obstructed. For one who has thus entered upon the path, saying 'I shall know the unknown,' the faculty is the faculty of 'I shall know the unknown.' Starting from the initial attention, for one who begins insight meditation together with such zeal, in that zeal... For one who attains the path of stream-entry, not yet fully calmed, this is called a faculty. 'He knows' is final knowledge. That same faculty is the faculty of final knowledge, though known by the first path as 'not yet known', because the task of abandoning defilements is not yet completed, and the task of knowing is still incomplete, it is said to be the faculty for those engaged in repeatedly knowing, just as in the seen Four Noble Truths, or in the Deathless State. The faculty of one who has fully known is the faculty of the Arahant, whose task of knowing is fully completed. It should be understood that these three are lords over the phenomena conjoined in such knowing. Here, to show that the strong clinging to self in the manifest physical body of these beings, and liberation from it, occur through not fully knowing and fully knowing these, first, the five sensitive faculties are stated. The distinction of male and female of that self occurs by means of these. And to show that the clinging to male or female, and liberation from it, occur through not fully knowing and fully knowing these, immediately after, the two faculties of gender are stated. And that self obtains the perception of life by means of this. And to show that the clinging to life, and liberation from it, occur through not fully knowing and fully knowing this, immediately after, the faculty of life is stated. However, this, though it should be stated before the gender faculties, is stated here because it is mixed with both form and formless. To show that the strong clinging to self in the mental body, and liberation from it, occur through not fully knowing and fully knowing this, among the mental faculties,