[669] **Association (saṃsagga)**, in the passage "For one in whom association has arisen, affections come to be (saṃsaggajātassa bhavanti snehā)": there are two associations — association through seeing (dassanasaṃsagga) and association through hearing (savanasaṃsagga).
What is association through seeing? Here someone sees a woman or a girl who is beautiful, fair to behold, pleasing, endowed with supreme loveliness of complexion. Having seen and beheld her, he grasps the sign feature by feature: "Her hair is beautiful, or her face is beautiful, or her eyes are beautiful, or her ears are beautiful, or her nose is beautiful, or her lips are beautiful, or her teeth are beautiful, or her mouth is beautiful, or her neck is beautiful, or her breasts are beautiful, or her chest is beautiful, or her belly is beautiful, or her waist is beautiful, or her thighs are beautiful, or her calves are beautiful, or her hands are beautiful, or her fingers are beautiful, or her nails are beautiful." Having seen and beheld her, he delights in her, welcomes her, longs for her, generates [desire], and follows along the bond of lust. This is association through seeing.
What is association through hearing? Here someone hears: "In such-and-such a village or town there is a woman or a girl who is beautiful, fair to behold, pleasing, endowed with supreme loveliness of complexion." Having heard and listened, he delights in her, welcomes her, longs for her, generates [desire], and follows along the bond of lust. This is association through hearing.
**Affections (sneha)**: there are two affections — affection through craving (taṇhā-sneha) and affection through views (diṭṭhi-sneha).
What is affection through craving? To whatever extent things are made a limit, made a boundary, made a portion, made a circumscribed extent, taken possession of, and cherished as "mine" by what is reckoned as craving (taṇhā): "This is mine, that is mine, so much is mine, to this extent it is mine — mine are forms, sounds, odours, tastes, tangibles, rugs, coverings, female slaves and male slaves, goats and sheep, fowl and swine, elephants, cattle, horses and mares, field, land, coined and uncoined gold, villages, towns, royal capitals, the realm and the countryside, the treasury and the granary" — one cherishes as "mine" even the whole great earth through the power of craving; as far as the one hundred and eight deviations of craving: this is affection through craving.
What is affection through views? The personality-view (sakkāyadiṭṭhi) with its twenty grounds, the wrong view (micchādiṭṭhi) with its ten grounds, the extremist view (antaggāhikā diṭṭhi) with its ten grounds; whatever view is of such a kind — the resort to views, the thicket of views, the wilderness of views, the contortion of views, the vacillation of views, the fetter of views; grasping, holding, adherence, misapprehension, a wrong road, a wrong way, wrongness, the ground of sectarian tenets (titthāyatana), grasping through inversion, grasping through distortion, grasping through perversion (vipallāsa), wrong grasping, grasping the unreal as "real"; as far as the sixty-two views: this is affection through views.
"For one in whom association has arisen, affections come to be": conditioned by perversion and conditioned by association through seeing and hearing, affection through craving and affection through views come to be, are born, are produced, arise, are generated, and become manifest — therefore, "for one in whom association has arisen, affections come to be."
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.