[32] **A person, standing, is plunged into the deluding (mohanasmiṃ pagāḷho).** *A person, standing*: standing, a person who is lustful stands by the power of lust (rāga); corrupted, he stands by the power of hatred (dosa); deluded, he stands by the power of delusion (moha); bound, he stands by the power of conceit (māna); holding on, he stands by the power of view (diṭṭhi); gone to distraction, he stands by the power of restlessness (uddhacca); gone to indecision, he stands by the power of doubt (vicikicchā); grown entrenched, he stands by the power of the latent tendencies (anusaya). Thus too, "a person, standing."
For this was said by the Blessed One: "There are, bhikkhus, forms cognizable by the eye that are wished for, desirable, agreeable, dear, connected with sensuality, provocative of lust. If a bhikkhu delights in them, welcomes them, and stands holding to them … There are, bhikkhus, sounds cognizable by the ear … odours cognizable by the nose … tastes cognizable by the tongue … tangibles cognizable by the body … mental phenomena (dhammā) cognizable by the mind that are wished for, desirable, agreeable, dear, connected with sensuality, provocative of lust. If a bhikkhu delights in them, welcomes them, and stands holding to them …" Thus too, "a person, standing."
For this was said by the Blessed One: "Consciousness, bhikkhus, while standing, may stand engaged with form: with form as its object, with form as its support, frequenting delight, it comes to growth, increase, and abundance. Or consciousness, bhikkhus, engaged with feeling (vedanā) … or, bhikkhus, engaged with perception … or, bhikkhus, engaged with volitional formations, while standing, may stand: with volitional formations as its object, with volitional formations as its support, frequenting delight, it comes to growth, increase, and abundance." Thus too, "a person, standing."
For this was said by the Blessed One: "If, bhikkhus, there is lust for the nutriment (āhāra) of edible food, if there is delight, if there is craving (taṇhā), consciousness becomes established there and comes to growth. Where consciousness is established and has grown, there is the descent of name-and-form. Where there is the descent of name-and-form, there is the growth of volitional formations. Where there is the growth of volitional formations, there is the production of renewed existence in the future. Where there is the production of renewed existence in the future, there is future birth, aging, and death. Where there is future birth, aging, and death — that, bhikkhus, I say is accompanied by sorrow, accompanied by dust, accompanied by despair. If, bhikkhus, there is lust for the nutriment of contact … for the nutriment of mental volition, bhikkhus … for the nutriment of consciousness, bhikkhus, if there is delight, if there is craving, consciousness becomes established there and comes to growth. Where consciousness is established and has grown, there is the descent of name-and-form. Where there is the descent of name-and-form, there is the growth of volitional formations. Where there is the growth of volitional formations, there is the production of renewed existence in the future. Where there is the production of renewed existence in the future, there is future birth, aging, and death. Where there is future birth, aging, and death — that, bhikkhus, I say is accompanied by sorrow, accompanied by dust, accompanied by despair." Thus too, "a person, standing."
*Plunged into the deluding*: "the deluding" is a term for the five strands of sensual pleasure (kāmaguṇa): forms cognizable by the eye that are wished for, desirable, agreeable, dear, connected with sensuality, provocative of lust; sounds cognizable by the ear … odours cognizable by the nose … tastes cognizable by the tongue … tangibles cognizable by the body that are wished for, desirable, agreeable, dear, connected with sensuality, provocative of lust. For what reason are the five strands of sensual pleasure called "the deluding"? For the most part, devas and human beings are deluded, thoroughly deluded, utterly deluded amid the five strands of sensual pleasure; deluded, thoroughly deluded, utterly deluded, blinded by ignorance (avijjā), obstructed, enveloped, covered over, shut in, concealed, overturned [as beneath an upturned vessel]. For that reason the five strands of sensual pleasure are called "the deluding." *Plunged into the deluding*: plunged, sunk, immersed, submerged in the deluding. Hence: "a person, standing, is plunged into the deluding."
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.