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english - Nyanamoli thera |
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Kāmehīti iminā pana padena ye ca niddese "katame vatthukāmā, manāpiyā rūpā"tiādinā (mahāni. 1) nayena vatthukāmā vuttā, ye ca tattheva vibhaṅge ca "chando kāmo, rāgo kāmo, chandarāgo kāmo, saṅkappo kāmo, rāgo kāmo, saṅkapparāgo kāmo, ime vuccanti kāmā"ti (mahāni. 1; vibha. 564) evaṃ kilesakāmā vuttā, te sabbepi saṅgahitāicceva daṭṭhabbā.
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83. But this term “sense desires” should be regarded as including all kinds, that is to say, sense desires as object as given in the Niddesa in the passage beginning, “What are sense desires as object? They are agreeable visible objects …” (Nidd I 1), and the sense desires as defilement given there too and in the Vibhaṅga thus: “Zeal as sense desire (kāma), greed as sense desire, zeal and greed as sense desire, thinking as sense desire, greed as sense desire, thinking and greed as sense desire”24 (Nidd I 2; Vibh 256).
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Comm NT: Kāmacchanda (lust): a technical term for the first of the five hindrances. Chanda-rāga (zeal and greed) and kāma-rāga (greed for sense desire...
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Evañhi sati vivicceva kāmehīti vatthukāmehipi viviccevāti attho yujjati, tena kāyaviveko vutto hoti.
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That being so, the words “quite secluded from sense desires” properly mean “quite secluded from sense desires as object,” and express bodily seclusion,
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Vivicca akusalehi dhammehīti kilesakāmehi sabbākusalehi vā viviccāti attho yujjati, tena cittaviveko vutto hoti.
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while the words “secluded from unprofitable things” properly mean “secluded from sense desires as defilement or from all unprofitable things,” and express mental seclusion.
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Purimena cettha vatthukāmehi vivekavacanato eva kāmasukhapariccāgo, dutiyena kilesakāmehi vivekavacanato nekkhammasukhapariggaho vibhāvito hoti.
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And in this case giving up of pleasure in sense desires is indicated by the first since it only expresses seclusion from sense desires as object, while acquisition of pleasure in renunciation is indicated by the second since it expresses seclusion from sense desire as defilement.
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Evaṃ vatthukāmakilesakāmavivekavacanatoyeva ca etesaṃ paṭhamena saṃkilesavatthuppahānaṃ, dutiyena saṃkilesappahānaṃ.
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84.And with sense desires as object and sense desires as defilement expressed in this way, it should also be recognized that the abandoning of the objective basis for defilement is indicated by the first of these two phrases and the abandoning of the [subjective] defilement by the second;
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Paṭhamena lolabhāvassa hetupariccāgo, dutiyena bālabhāvassa.
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also that the giving up of the cause of cupidity is indicated by the first and [the giving up of the cause] of stupidity by the second;
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Paṭhamena ca payogasuddhi, dutiyena āsayaposanaṃ vibhāvitaṃ hotīti viññātabbaṃ.
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also that the purification of one’s occupation is indicated by the first and the educating of one’s inclination by the second.
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Esa tāva nayo kāmehīti ettha vuttakāmesu vatthukāmapakkhe.
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This, firstly, is the method here when the words from sense desires are treated as referring to sense desires as object.
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