English
However, even a single individual included therein is called an ordinary person. He may be taught, or he may be untaught. Here, the untaught is intended. But a noble person is not included therein. "I" or "mine" or "in me" or "for me" are terms of grasping. "Having taken the remaining phenomena" means the mental aggregates apart from form. thinking of the self as the Dhamma. Or, "thinking of the self as separate from Dhamma," meaning, thinking of a self conceived as separate from the five aggregates, which are Dhamma. "Having four states" means caturāvatthikā. Due to the enjoyment of feeling, it is said, "I enjoyed." "Happy" is a person endowed with pleasant feeling. The Dhamma is just the five aggregates. But there, due to the predominance of pleasant feeling, one who thus perceives, perceives feeling as the self. "Taken collectively" means, "I am," "I am one being," and so on, collectively. "Objects" refers to the five aggregates. "Having uncomprehended objects" means, objects not comprehended by them through comprehension by knowing, and so on. Even for a single moment. "Sometimes as the self," and so on, is said with reference to the four states, such as perceiving form as the self. "Self-image" refers to the image of the self that appears in the mind during bodily, verbal, and mental actions like advancing, as in "I advance," "I retreat," and so on. "By the meaning of wishing" means by the meaning of desiring. "By the meaning of longing" means by the meaning of yearning. Lethargy means the shrinking back of mind and mental factors. "Bringing about" is āpādanaṃ. The analysis is "bringing about of lethargy." "Sloth" is called laziness. "Stretching" means the stretching of the limbs due to defilements, such as bending and extending. The analysis is "that is its cause." In the meaning of anusaya (latent tendencies). "Arise" means are able to arise. But they do not necessarily arise. If they necessarily arose when present, they would not be called latent tendencies, because the function of lying latent would be absent. Or, "arise" means are capable of arising. As in "a pot of rice is sufficient for many people." For conventional designations, being of the nature of non-existent phenomena, they are not capable of arising even when the cause is present. But these, being of the nature of existent phenomena, are capable of arising when the cause is present. If this is so, then their ultimate reality is established, even for those that have not yet arisen. 'Saha anusentī' (lying latent together) means 'lying latent as one,' and refers to the latent defilement of sensual passion, the latent defilement of aversion, the latent defilement of conceit, the latent defilement of views, and the latent defilement of doubt. For these beings, in their mind-continuum, apart from the mere function of latency, there is no simultaneous arising. If they were to arise simultaneously, the twelve unwholesome consciousnesses would always arise simultaneously in the mind-continuum. But they do not arise. Therefore, it is understood that 'arising' means the state of being capable of arising due to not being abandoned. Having said 'sentī' (lying latent), its meaning is shown by 'visuṃ' (separately) and so on. 'Avuṭṭhitā' (not arisen) means not having attained arising. 'Tathāpavattā' (thus occurring) means occurring in the manner of stirring. Again, 'tathāpavattā' means occurring in the manner of being co-existent with impulsion. 'Yesaṃ' (of which) refers to sensual passion and other latent defilements. 'Āvajjanaṃ' (adverting) refers to the adverting consciousness. 'Damathaṃ' (taming) refers to the state of being well-tamed. 'Tathā pavattā' (thus occurring) means occurring in the manner of lying latent in the mind-continuum. Those for whom these are the states are 'tadavatthikā' (in that state). If they have not attained arising, then in that case, they would not even be ultimate realities— this objection is refuted by 'te panā' (but they) and so on. If they are also present in the mind-continuum of wholesome and indeterminate states, then in that case, they would be wholesome and indeterminate— this objection is refuted by 'na cā' (and not) and so on. Now, if they were exclusively unwholesome, then in that case, they would be contrary to wholesome and indeterminate states— this objection is refuted by 'nāpī' (nor) and so on. If they have not attained arising, then in that case, they would be free from time— this is stated by 'nāpikālattaya vinimuttā' (nor are they free from the three times) and so on. 'Sānusaye cittasantāne' (in the mind-continuum with latent defilements) means in the mind-continuum of trainees and ordinary people. 'Saha magguppādā' (with the arising of the path) means simultaneously with the arising of the path. 'Tattha tattha vutto' (stated here and there) means stated in the commentaries and sub-commentaries. 'Anāgatasāmaññaṃ' (similarity to the future) means similar to the future. They also say it is not exclusively future. How are they of conditioned nature? This is stated by 'tehi magge' (by those paths) and so on. In the Vibhāvanī text. 'Appahīnā' (unabandoned) means unabandoned by the path. 'Tadavatthā' (that state) means the state of being capable of arising. 'Taṃ sabhāvattā' (because of that nature) refers to the nature of sensual passion and so on. due to their nature. "They are so called" means they are called latent tendencies. They are not called future. Because they are established by their existing nature in the mind-stream. "If he abandons" means if he abandons. "Then" means from that very (reason). "Attached" means being endowed with lust. "Hateful" means being endowed with hatred. "Deluded" means being endowed with delusion, if he abandons, then a fault arises, so it is said. For lust, etc., that have reached the stage of obsession. "To be slain by the path" means to be destroyed by the path. "Arisen" means present. And that which is existing and arisen is "existing-arisen". "Having consumed" means having experienced the object. It disappears means it is "disappeared". And that which is consumed, disappeared, and arisen is "consumed-disappeared-arisen". They make an opportunity for ripening means it is "opportunity-made". And that which is opportunity-made and arisen is "opportunity-made-arisen". "Manifestation" is called repeated occurrence. And that which is manifestation and arisen is "manifestation-arisen". It obtains the ground called the five aggregates means it is "ground-obtained". And that which is ground-obtained and arisen is "ground-obtained-arisen". It grasps the object more strongly means it is "object-strongly-grasped". And that which is object-strongly-grasped and arisen is "object-strongly-grasped-arisen". And that which is not suppressed by the exalted jhāna and arisen is "unsuppressed-arisen". And that which is not uprooted by the path and arisen is "unrooted-arisen". Thus, because the latent tendencies to be slain by the path are spoken of as having arisen, their present state is to be understood as a synonym. "Learners" means the seven types of learners. The lower realm is called the sense-sphere world and the state of an ordinary person. Those that are seen in the lower realm are "belonging to the lower realm". The upper realm is called the exalted state and the noble state. Those that are seen in the upper realm are "belonging to the upper realm". Therein. Sense-desire and ill-will, these two fetters, are seen only in the lower realm, which is called the sense-sphere world. Wrong view, doubt, and clinging to rites and rituals, these three are the state of an ordinary person in the unconditioned. But the remaining five are found in the higher realms, in the conditioned state of greatness and the conditioned state of the noble ones. Or alternatively. If the former five are not abandoned by the path, they drag down even that which is in the highest existence to the lower realm, which is called the sense-desire realm. Therefore, they lead to the lower realm, thus they are called "lower fetters." If the latter five are not abandoned, they drag up even that which is in the sense-desire realm to the higher realm. Therefore, they lead to the higher realm, thus they are called "higher fetters." There, indeed, the two attachments to form and formlessness definitely pull towards the state of greatness. And conceit, restlessness, and ignorance, these too, being accompanied by attachment to form and formlessness, pull. They resort to the lower sense-desire realm, thus they are "lower fetters." They resort to the higher form and formless realms, thus they are "higher fetters" – so they explain. "But the others" refers to the two fetters of envy and stinginess. "And the order of both" means here in this compilation, there is no specific order for both. "They obstruct" means they harm. "And they torment" means they approach and cause suffering. The rest here is easily understood. The exposition of the compilation of unwholesome things is finished. 163. In the Mixed Compilation. "Directing the mind" means binding the mind. "And in the states called happy destiny, unhappy destiny, and turning away" means in the states called happy existence, unhappy existence, and Nibbāna. For Nibbāna is called "turning away" because it has gone away from the cycle of existence. "By seeing and so on" means by seeing, conceiving, and so on. "Straight path" is called a course of conduct conducive to welfare and happiness. "Crooked path" is a course of conduct conducive to harm and suffering. "Path-factors" are the factors of the path. And "path" is called a means, so it says "means-factors." "The others" are the factors such as right view and right intention. Means-factors for going on the straight path. These four path-factor phenomena are also called phenomena. "Of those who act in such and such a way" means of those who act by way of false speech and so on. "Or various paths"