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834. Ettha ca bhūmiyā bhūmiladdhassa ca nānattaṃ veditabbaṃ. Bhūmīti hi vipassanāya ārammaṇabhūtā tebhūmakā pañcakkhandhā. Bhūmiladdhaṃ nāma tesu khandhesu uppattirahaṃ kilesajātaṃ. Tenahi sā bhūmi laddhā nāma hotīti tasmā bhūmiladdhanti vuccati, sā ca kho na ārammaṇavasena. Ārammaṇavasena hi sabbepi atītānāgate pariññātepi ca khīṇāsavānaṃ khandhe ārabbha kilesā uppajjanti mahākaccānauppalavaṇṇādīnaṃ khandhe ārabbha soreyyaseṭṭhi nandamāṇavakādīnaṃ viya. Yadi ca taṃ bhūmiladdhaṃ nāma siyā, tassa appaheyyato na koci bhavamūlaṃ pajaheyya. Vatthuvasena pana bhūmiladdhaṃ veditabbaṃ. Yattha yattha hi vipassanāya apariññātā khandhā uppajjanti, tattha tattha uppādato pabhuti tesu vaṭṭamūlaṃ kilesajātaṃ anuseti. Taṃ appahīnaṭṭhena bhūmiladdhanti veditabbaṃ. |
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| 834.Ettha ca bhūmiyā bhūmiladdhassa ca nānattaṃ veditabbaṃ. | 82. And here the difference between the soil and what has soil should be understood. | |
| Bhūmīti hi vipassanāya ārammaṇabhūtā tebhūmakā pañcakkhandhā. | For “soil” (plane) means the five aggregates in the three planes of becoming, which are the object of insight.19 |
Comm. NT: 19.
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| Bhūmiladdhaṃ nāma tesu khandhesu uppattirahaṃ kilesajātaṃ. | “What has soil” is an expression for defilements capable of arising with respect to those aggregates. | |
| Tenahi sā bhūmi laddhā nāma hotīti tasmā bhūmiladdhanti vuccati, sā ca kho na ārammaṇavasena. | Those defilements have that soil (plane). That is why “by having soil [to grow in]” is said. 83.And that is not meant objectively. | |
| Ārammaṇavasena hi sabbepi atītānāgate pariññātepi ca khīṇāsavānaṃ khandhe ārabbha kilesā uppajjanti mahākaccānauppalavaṇṇādīnaṃ khandhe ārabbha soreyyaseṭṭhi nandamāṇavakādīnaṃ viya. | For defilements occupied with an object arise with respect to any aggregates including past or future ones as well [as present], and also with respect to the [subjectively] fully-understood aggregates in someone [else] whose cankers are destroyed, like those that arose in the rich man Soreyya with respect to the aggregates in Mahā Kaccāna (Dhp-a I 325) and in the brahman student Nanda with respect to Uppalavaṇṇā (Dhp-a II 49), and so on. | |
| Yadi ca taṃ bhūmiladdhaṃ nāma siyā, tassa appaheyyato na koci bhavamūlaṃ pajaheyya. | And if that were what is called “arisen by having soil [to grow in]” no one could abandon the root of becoming because it would be unabandonable. | |
| Vatthuvasena pana bhūmiladdhaṃ veditabbaṃ. | But “arisen by having soil [to grow in]” should be understood [subjectively] with respect to the basis [for them in oneself].20 |
Comm. NT: 20.
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| Yattha yattha hi vipassanāya apariññātā khandhā uppajjanti, tattha tattha uppādato pabhuti tesu vaṭṭamūlaṃ kilesajātaṃ anuseti. | For the defilements that are the root of the round are inherent in [one’s own] aggregates not fully understood by insight from the instant those aggregates arise. | |
| Taṃ appahīnaṭṭhena bhūmiladdhanti veditabbaṃ. | And that is what should be understood as “arisen by having the soil [to grow in],” in the sense of its being unabandoned. [688] |