English
Therefore, only that is stated, it should be understood. Thus he says, "one whose rebirth is accompanied by joy," and so on. Or by a low… and so on… association with an object, it should be said that the mind arises when associated with it, and so on. Similarly in the release from misfortune. In the cause of equanimity, "release from misfortune" is a phrase to avoid the occurrence of displeasure. Ajjhāsaya is said to be a dwelling, a house. One whose dwelling is formed by views is diṭṭhajjhāsaya. Its state is diṭṭhajjhāsayatā. "Improper emergence" means improper immersion, improper attention. "By way of being devoted to thought" means by way of being devoted to thought in profound doctrines, by way of increasing investigation. "Only a seen cause" means only a semblance of a cause that is seen. Thus he says, "emergence from essence and truth." "By the opposite of that" means by what is opposite to that. Non-diṭṭhajjhāsayatā, avoidance of individuals with wrong views, listening to the good Dhamma, abundance of right thought, and proper emergence should be said to be the causes for the separation from views. "The mode of arising of these minds Abandonment should be taken from the Visuddhimagga. It should be taken from the section on aggregates in the Visuddhimagga. For it is said there: When, having embraced wrong view in the manner of 'there is no danger in base desires' and so on, one enjoys sensual pleasures, delighted and satisfied, or regards auspicious sights and so on as essential, with a naturally keen and unprompted mind, then the first unwholesome consciousness arises. When with a weak and prompted mind, then the second (arises). When, without embracing wrong view, merely delighted and satisfied, one engages in sexual intercourse, or covets another's prosperity, or steals another's goods, with a naturally keen and unprompted mind, then the third (arises). When with a weak and prompted mind, then the fourth (arises). But when, due to the non-attainment of sensual pleasures or the absence of other causes for joy, in all four modes they are devoid of joy, then the remaining four accompanied by equanimity arise. The description of consciousness rooted in greed is finished. 25. In consciousness rooted in hatred. ‘Virūpa’ means wicked, cruel. If it were said 'state of ill-will,' it might also include physical painful feeling, therefore it is said 'mental... etc. ... name.' It is struck, it obstructs. ‘Santatte’ means tormented. 26. ‘Bhedakaro’ means causing mutual distinction. ‘They are not causing mutual distinction’ means they are not causing mutual distinction for this consciousness. The inclusion of 'domanassa' (distress) is for the purpose of preventing misapplication, so it is to be understood. Misapplication means attachment or entanglement in various ways. How is there misapplication? It is said 'when... etc.' ‘They declare satisfaction’ means they proclaim 'we are satisfied by their death' and so on. Thus, having prevented the misapplication of 'accompanied by,' to prevent the misapplication of 'associated with,' 'the inclusion of paṭigha (aversion) also' and so on is said. There is no demerit in killing animals. The intention is that from the beginning of the eon, they were created by the Lord of the world, who is eternally established, for humans to enjoy as they wish. ‘Vissaṭṭhā’ means without apprehension. ‘Aññevā’ means others. or other people. Doubt is indeed being doubtful. Those in whom doubt has arisen are those in whom doubt has arisen. The state of being accompanied by greed in the previous mind is that these eight minds are called minds accompanied by greed, thus, in this short conclusion, it is as if it is not established. Since the state of being accompanied by aversion is established by the short conclusion, the state of being accompanied by displeasure is also established by it, and so it is said, "their grasping." "Their" refers to displeasure and aversion. In this mind, envy, stinginess, and remorse, and sloth and torpor, are of indeterminate association, and are also occasional. Therefore, it is said, "in the previous mind," and so on. Displeasure is in this mind, it is not in other minds, therefore it is called an uncommon quality. It is also called a quality not common to others. "As it is" means, what is that illustration, that example, how is it made? "It indicates" means it makes known. That which protects from the sun's heat is a sunshade. A white umbrella. One by whom a sunshade is obtained is one who has obtained a sunshade. A prince. When it is said that he has obtained a sunshade, it is understood that he has obtained all royal prosperity. Therefore, this is to be seen as an indicative word. "Of both" refers to the two, displeasure and aversion. Having previously said "accompanied by displeasure," and in the conclusion having said "minds accompanied by aversion," it is said, "from the establishment of this... and so on." 27. "By undesirable worldly conditions" means by the four undesirable worldly conditions: loss, disrepute, blame, and suffering. "How can that be obtained here?" means, even for one who wishes, "May I not encounter loss and so on," how can this wish be fulfilled at all times in this world? "Obtainable" is a nominal word indicating the object of the verb. The method of their arising is briefly stated in the Visuddhimagga; their occurrence should be known at the time of intense or mild activity in killing living beings and so on. The description of minds rooted in aversion is finished. 28. In minds rooted in delusion. "Due to the absence of another root" means due to the absence of another root. "Creeping" means creeping. Thus, n "Indeed, is it thus, or is it otherwise?" Thus it moves in two ways, it trembles, this is the meaning. "It scatters" means scattering. "For determination" – this is associated with doubt, for determination, it is said. For this, like that associated with aversion, is not established by conclusion. "Having found a place here" – because of the absence of another root, it has found a place here. It is of natural essence, therefore, it is not, this is the connection. "Not retreating" means not turning back. "Not sinking" means not falling downwards. It is said to be uninterrupted by both. "Due to excessive delusion" – due to delusion, due to the absence of another root, due to excessive delusion. "Due to excessive restlessness" – due to doubt and agitation, creeping and scattering, due to excessive restlessness. "In all cases" means in all objects. In the Commentary, the twofold nature of ignorance by way of formations is stated. How is it stated? Ignorance is twofold: non-practice and wrong practice, and also with formation and without formation, so it is stated. "Or a threefold nature" – in this, with ignorance free from mental formations, it is indeed threefold. The method of arising of these two minds is briefly stated in the Visuddhimagga; its occurrence at the time of non-settlement and scattering should be understood. 29. "In every way" – whether it be a collection of particles, or a reciprocal synonym, or a separate particle, thus in every aspect. In the word "unwholesome" (akusala), the prefix "a-" has the meaning of opposition. Just as "non-friend" (amitta), "non-deva" (asura), to show this, it says "unwholesome" and so on. "Opposite nature" means a nature opposed to the unwholesome states like delusion and so on. "They are not worthy of development" means "not worthy of development." But how are they not worthy of development? It says "again and again" and so on. "Even entering the fixed course" – even entering the fixed course by way of the five heinous actions, and by way of fixed wrong view. "They resort to the lower realms" means they are partakers of the lower realms. Doers of deeds. Their state. By that. "Fixed in the stream of transmigration" means fixed in the stream of the cycle of existence. "More firmly established... They have attained a very firm state through the power of concentration. Now, to explain the same meaning in another way, it says "and moreover," etc. The word "siyuṃ" is not a word formed by roots and suffixes. Why? Because the meaning of supposition is not possible here. It is a particle. Why? Because multiple meanings are possible. Here, however, it has the same meaning as the word "bhavanti." Therefore, it says, "it should be understood as a particle here." Description of Unwholesome. 30. In the rootless consciousnesses. "Most inferior" means inferior to all consciousnesses. Again, "most inferior" means inferior to all rootless (consciousnesses). "That" refers to the unwholesome result. 31. In the Sutta Pāli, "wood" means dry timber. "Splinter" means a piece of wood cut and split. "Husk" means rice chaff. "Rubbish" means refuse. "The consciousness that arises dependent on the eye and forms, that is called eye-consciousness," and so on, should be connected. There, "on forms" means on visual objects. The same method applies to "on sounds," etc. And here, consciousnesses are dependent on a single base. Therefore, the singular is used for the bases/doors. However, many objects are grasped even by a single consciousness. Therefore, the plural is used for the objects. "It causes suffering" means it makes suffering. This is a nominal verb. Just as "one makes oneself happy, one plays the lute," say the grammarians. In the Dhātupāṭha, however, it is said "in the action of pleasure and pain." And "action" means the action of pleasure and the action of pain. It means the action of liking and the action of disliking. The word "ca" (and) is taken to mean "opportunity." Therefore, it is said, "it is difficult to give opportunity." 32. "The un-brokenness of the eye" means the un-brokenness of the sensitive eye-form. For when it is broken, forms do not appear to the eye of a blind person. The same method applies to "the un-brokenness of the ear," etc. "The obtaining of the support of light"