Thought connected with sense-desires (kāmavitakko): thought associated with sense-desires;
for this occurs, once it is accompanied by sense-desires that are [mental] defilements, with respect to sense-desires that are object-based,
"thought connected with ill-will" being thought associated with ill-will,
"thought connected with cruelty" thought associated with cruelty.
The [former] two arise with respect to both beings and formations,
for thought connected with sense-desires arises on the part of one thinking either of beings or of formations that are dear and charming, thought connected with ill-will arising, once one has become angry about either beings or formations that are neither dear nor charming, onwards from the time of surveying same up until their perishing. Thought connected with cruelty does not occur with respect to formations, for there is no formation that is capable of being subjected to dukkha -- rather, this occurs with respect to beings at the time one thinks of same, viz. "May these beings be slain, or slaughtered, or annihilated, or caused to perish, or else cease to exist".
Reading ahesuṃ with Ce Be Se for Ee ahetuṃ.
These are, moreover, equally deliberations connected with sense-desires and so on,
for there is, as to sense, nothing that makes for any difference between thoughts connected with sense-desires and so on and deliberations connected with sense-desires and so forth, whereas perceptions connected with sense-desires and so on are perceptions and so forth
Reading saññādayo with Ce Be for Ee Se saññā. that are associated
Taṃsampayuttā therewith.
A distinction, however, applies in the case of the elements connected with sense-desires and so on, on account of the fact of the following having been handed down in the [canonical] Pāli, viz.
Reasoning, thought ... wrong deliberation associated with sense-desires -- this is spoken of as the sense-desires element; {the sense-desires element consists of all states that are unskilled}
Sabbe pi akusalā dhammā kāmadhātu: this does not appear in any of the editions of Vibh as we now have them, though it quite possibly was once the reading, given the presence, later on in the same passage, of sabbe pi kusalā dhammā nekkhammadhātu -- cf. overleaf. ...
Reasoning, thought ... wrong deliberation associated with ill-will -- this is spoken of as the ill-will element;
or, alternatively,
Reading vā with Vibh; Ee Ce Be Se omit. the heart's resentment, repulsion ... the heart's lack of self-possession where the ten
Dasasu; Ce navasu, "nine". bases of resentment are concerned -- this is spoken of as the ill-will element. ...
Reasoning, thought ... wrong deliberation associated with cruelty -- this is spoken of as the cruelty element;
in this case, someone antagonises beings either with the hand, Reading pāṇinā with Ce Be Se and Vibh for Ee pāṇiyā. or with a clod of earth, or with a stick, or with a weapon, Reading satthena with Ce Be Se and Vibh for Ee sattena. or with a rope, or with something or other ... this is spoken of as the cruelty element.
Vibh 86
There
On what follows, cf. Sv 987 and Vibh-a 75f. are [two types of] talk in this regard: that which is all-inclusive and that which is exclusive.
Asambhinnā; taken literally by Ñāṇamoli, at DD I 89, as "unmixed", when perhaps "without its [other] ingredients", or "non ambiguous", might be preferable. Explained, at Sv-pṭ III 243, as asaṅkarato (unconfused).
Herein, that which is deemed all-inclusive is such, in that when the sense-desires element is apprehended, the other two [elements] are also deemed apprehended,
whilst it is only after he has extracted same
Nīharitvā; explained, by Sv-pṭ, as niddhāretvā (singled out), which is not listed by PED. Taken by Ñāṇamoli, loc cit, as "deriving", which does not seem entirely correct. therefrom that [the Lord] indicates: "This is the ill-will element; this is the cruelty-element".
That which is deemed exclusive, on the other hand, is such in that the Lord, when talking of the sense-desires element, first sets aside the ill-will element for such time that it is the occasion for the ill-will element, the cruelty element for such time that it is the occasion for the cruelty element, and then talks of the remaining one, saying: "This is that known as the sense-desires element".
As regards the bright faction, the meaning is to be understood as the converse of that already stated.
"Thought connected with renunciation" is thought associated with renunciation.
It is associated with the sphere of sense-desires at the stage previous to [practice involving] the foul, with the sphere of form during jhāna associated with the foul,
Cf. Dhs §163; also Vism 112. supermundane at the time that the paths and their fruitions arise after one has made such jhāna their basis.
"Thought connected with an absence of ill-will" is thought associated with an absence of ill-will.
It is associated with the sphere of sense-desires at the stage previous to [practice involving] loving-kindness, with the sphere of form during jhāna associated with loving-kindness, supermundane at the time that the paths and their fruitions arise after one has made such jhāna their basis.
"Thought connected with an absence of cruelty" is thought associated with an absence of cruelty.
It is associated with the sphere of sense-desires at the stage previous to [practice involving] compassion, with the sphere of form during jhāna associated with compassion, supermundane at the time that the paths and their fruitions arise after one has made such jhāna their basis.
When an absence of greed is foremost,
Reading sīsaṃ, here and below, with Ce Be Se and Sv for Ee sīlaṃ; explained, at Sv-pṭ III 241, as padhāno, "pre-eminent". the other two follow thereupon;
when loving kindness is foremost, the other two follow thereupon;
when compassion is foremost, the other two follow thereupon.
These are, moreover, equally deliberations connected with renunciation and so on,
for there is, as to sense, nothing that makes for any difference between thoughts connected with renunciation and so on and deliberations connected with renunciation and so forth, whereas perceptions connected with renunciation and so on are perceptions and so forth
Reading saññādayo with Ce Be for Ee Se saññā. that are associated therewith.
A distinction, however, applies in the case of the elements connected with renunciation and so on, on account of the fact of the following having been handed down in the [canonical] Pāli, viz.
Reasoning, thought ... right deliberation
Reading sammāsaṅkappo, here and below, with Vibh for all texts' saṅkappo. associated with renunciation -- this is spoken of as the renunciation element; the renunciation element consists of all states that are skilled ...
Reasoning, thought ... right deliberation associated with an absence of ill-will -- this is spoken of as the absence of the ill-will element;
that which, in beings, is loving-kindness, exercising loving-kindness ... the liberation of heart that is loving kindness -- this is spoken of as the absence of ill-will element ...
reasoning, thought ... right deliberation associated with an absence of cruelty -- this is spoken of as the absence of the cruelty element;
that which, in beings, is compassion, exercising compassion ... the liberation of heart that is compassion -- this is spoken of as the absence of the cruelty element.
Vibh 86f.
In the present case, too, two [types of] talk are to be understood after the same manner already stated,
Reading vuttanayen' eva with Ce Be Se for Ee vuttanayam eva. viz. that which it is all-inclusive and that in which it is exclusive.
The rest is quite easily understood.