English
where there are mango trees and also other trees, but because of the predominance of mango trees, that forest is called a mango grove. Similarly, in cotton-tree forests, and so on. This is the predominance rule. Here, however, the realms are called kāma, rūpa, and arūpa by the predominance rule, and phenomena are called kāmāvacara, and so on, by the majority rule. Having understood it this way, to show the meaning that those faults do not arise, he says, "Therefore, here too... ...there is no fault." "No" means there is no fault at all. The intention is: there is indeed. "Therefore, of that" here "of that" refers to the word "avacara" (sphere). "Not having taken the meaning thus" means not having taken the meaning of arising. "Made by the grasping craving for sensual pleasures" means it is made by craving, being the object and sphere of the thus grasping craving for sensual pleasures. By this, one desires, thus "kāma" (sensual pleasure), which is craving for sensual pleasures. One wanders in this, thus "avacara" (sphere). The sphere of sensual pleasure is "kāmāvacara" (sphere of sensual pleasure). This meaning also holds: "kāmāvacara" because it is the object and sphere of craving for sensual pleasures. One wanders in form, thus "rūpāvacara" (sphere of form). "In form" means in the sixteen kinds of form realms. "Wanders" means it exists by being included therein. One wanders in the formless, thus "arūpāvacara" (sphere of the formless). "In the formless" means in the four kinds of formless realms. "Wanders" means it exists by being included therein. He states this meaning by saying, "This method should also be applied to the rūpāvacara and arūpāvacara." Existence in form is "rūpa" (form), which is craving for form. Existence in the formless is "arūpa" (formless), which is craving for the formless. The sphere of form is "rūpāvacara" (sphere of form). The sphere of the formless is "arūpāvacara" (sphere of the formless). This meaning explains with "among them" and so on. "Here" means in this place. Although greed, passion, sensual desire, craving, all these are synonyms for greed. But because attachment to form and attachment to the formless are distinguished separately, here by the word 'sensual desire', other greed is understood. By "all greed", it should be understood that even that accompanied by eternalist and annihilationist views is included. 19. "The words 'form' and 'formless' are established in those realms" means they are established as signless. Now he speaks of the method with signs, with "furthermore" and so on. "Figurative expression of the support" is a figurative expression of place, as in "the whole village has come." "Figurative expression of the supported" is a figurative expression of the place. As in "the banners are coming." "Whatever is in this interval" means whatever aggregates, elements, and sense-bases are in this interval. This is to be connected as: whatever form, whatever feeling, whatever perception, whatever formations, whatever consciousness. "Very clear" means very pure, being unconfused by the majority of ways and so on. "What is the use of distraction?" means what is the purpose of mental distraction. 20. "In the sense of decaying and crumbling" means in the sense of breaking down and utterly breaking down. "Where" means in which group of phenomena of the three realms. "Resides" means constantly enters, approaches. "Of that" means of wrong grasping. "Of those" means of the supramundane phenomena. "Of which" means of the mundane phenomena. "Decaying" means breaking down by momentary dissolution. "Crumbling" means breaking down in various ways by the breaking of form and the cutting off of continuity. But Nibbāna is not taken here because the context is the collection of consciousnesses, this is the intention. And its non-inclusion, a separate fourth state is called a realm, this is the connection. The explanation of the division into four realms is concluded. 21. "Inferior" means inferior because it is not associated with beautiful qualities such as faith and mindfulness. "Most inferior" means more inferior than all consciousnesses because it is associated with evil qualities such as greed. "Its purpose" means for the ease of making the higher consciousnesses beautiful. "From the beginning" means at the beginning. "By way of process consciousness" means "this is mine, I am this, this is my self" and so on. ...of the mind that arises, delighting in existence, by way of the mind of the javana-path. This being so, what is the reason for the first mention of the greed-rooted mind? He says, "Among the unwholesome, moreover," and so on. "By the two roots of the round" means by the two roots of the round, namely greed and delusion. 22. "Smooth mind" means it is not a rough mind because it is associated with pleasant feeling. If "state of joy" were said, there might be an implication of bodily pleasant feeling, so it is said "mental... etc. ...name." "Of the name 'sumana'" means of the name 'sumana'. "Sign of arising" means the proximate cause of arising. How then is 'state' a 'sign of arising'? He says, "They are... etc. ...having made." The locative case is used for 'nimitta'. Thus, 'state' is said to be the sign of the arising of a word. Now, showing the characteristic of a sign, he says "just as..." and so on. "There" means in that usage. "Tooth sign" means due to teeth. "That feeling sign" means due to that feeling. Here it might be said, "The locative case is used for 'nimitta' in 'etasmim'," but a sign is not an agent, not an instrument; how then is it used in an analysis of agency? It should be understood that it is due to its conformity with the locative case as an instrument for the arising of a word. They say that "etena" and "etasmim" are both used in the sense of cause. Their intention is that the proximate cause takes the form of a nominal instrument. "Saṅkhāra" is that which performs well, that which brings about an action not produced by natural conditions, by its own power. "Prior volitional formation" means volitional formation in the prior part. "Application" is that which causes to apply, causes to engage. "Means" is that by which the meaning, called result, is approached. "Or by command" means or by sending. "Or by entreaty" means or by request. "Or by threatening" means or by showing fear. "They explain that means to others." How do they explain? He says, "If not doing..." and so on. The construction is: "Because it causes to apply in this or that action, here it is called 'saṅkhāra'." "Group of conditions" means the group of natural conditions. "By that" means by saṅkhāra. "Common" means... Common to wholesome, unwholesome, and indeterminate. By "with two kinds of formations" means by effort or by means. To make the previously stated meaning clear in another way, by "whoever is accompanied by that" and so on, "but when that" and so on was said. "Thus" and so on is a word for an acquired quality. It is said that "it is indeed the name of the group of conditions" means it is a special name for the group of conditions. How is it understood that the 'ika' suffix is in the sense of 'arisen'? It says, "at which time" and so on. "In the Pāḷi" means in the Dhammasaṅgaṇī Pāḷi. "Without observing" means without thinking, this is the meaning. All of this is indeed not fitting. Why? Because it does not accord with the Pāḷi commentaries, and because the meaning and expression are not clear, this is the intention. "That" means mind. "By this" means by the previous application. "In the manner stated" means by the special adornment called keenness. "But that" means the previous application. "Thus" means therefore. "Produced by that" means produced by that previous application. "Having deviated" means having fallen into an inappropriate insertion. The connection is that by this it is rejected. In the verse. "Mind-born" means arisen in the mind. The special formation is called 'saṅkhāra', this is the connection. It is said "like in 'with hair', 'with wings', etc." But it is more appropriate to say "like in 'āsava-associated phenomena', 'object-associated phenomena', etc." "Established by Pāḷi commentaries" means established from the Pāḷi commentaries. Moreover, in the Visuddhimagga and other texts, "mind without formation" and "mind with formation" appear. In that context, this latter method is appropriate. Since what arises from means can be of many hundreds of kinds, it is said, "and this is merely a view of method." "By an indifferent state" means by a neutral state. "Because" means since. It undergoes a change. Therefore, an excessive perception is understood, this is the connection. 23. Now, considering the words "accompanied by" and "associated with," he began with "and here" and so on. Why was it said, "But they are not distinct"? Are not they also eye-contact, ear-contact, and so on, and sensual thought, ill-will unwavering, and so on, ignorance of suffering, ignorance of the origin of suffering, and so on, are said to be distinct. True. But these distinctions do not make this mind distinct. Therefore, they are said to be not distinct. And this distinction does not exist for them, this is the connection. "In this mind" refers to the mind rooted in greed. "Anywhere" refers to any mind. "Yevāpanā" refers to the "yevāpanakāni" that appear in the Sudhammas. "By others" refers to those rooted in hatred and delusion. "But are not those also to be taken here?" this is the connection. "No," they are not to be taken. "Why?" he says, "in those," and so on. Those also might not be taken here. But they are not not to be taken. Why? Because feeling itself is distinct, and because there is a distinction in views and formations, this is the intention. 24. "Cause of joy" means the cause for the arising of joy. When the cause for the arising of joy is stated, the cause for the arising of the mind accompanied by it is also established.