Comments

Comm. NT: 4. Vism-mhṭ (p. 355) explains attachment here as craving which is “perilous because it brings harm” (see e.g. D II 58–59), or in other words, “greed for the five aggregates (lust after five-aggregate experience).” It cites the following: “Bhikkhus, when there is physical nutriment, there is greed (lust), there is delighting, there is craving; consciousness being planted therein grows. Wherever consciousness being planted grows, there is the combination of mind-and-matter. Wherever there is the combination of mind-and-matter, there is ramification of formations. Wherever there is ramification of formations, there is production of further becoming in the future. Wherever there is production of further becoming in the future, there is future birth, aging and death. Wherever there is future birth, aging and death, bhikkhus, the end is sorrow, I say, with woe and despair” (S II 101; cf. S II 66). Approaching is explained as “meeting, coinciding, with unabandoned perversions [of perception] due to an object [being perceived as permanent, etc., when it is not].” That is, “perilous since it is not free from the three kinds of suffering.” The quotation given is: “Bhikkhus, due to contact of the kind to be felt as pleasant, pleasant feeling arises. With that feeling as condition there is craving, … thus there is the arising of this whole mass of suffering” (cf. S IV 215). Reappearance is “rebirth in some kind of becoming or other. Being flung into a new becoming is perilous because there is no immunity from the risks rooted in reappearance.” The following is quoted: “Not knowing, bhikkhus, a man forms the formation of merit, and his [rebirth] consciousness accords with the merit [tie performed]; he forms the formation of demerit; … he forms the formation of the imperturbable …” (S II 82).

пали	Manosañcetanāhāre upapattibhayaṃ.
Nyanamoli thera	when there is nutriment as mental volition there is rebirth-linking, which brings peril.4