17. Analysis of Small Items1. Ekakamātikā

1. Singlefold SummaryJātimado Pride of birth; pride of clan; pride of health; pride of youth; pride of life; pride of gain; pride of being honoured; pride of being respected; pride of prominence; pride of having adherents; pride of wealth; pride of appearance; pride of erudition; pride of intelligence; pride of being a knowledgeable authority; pride of being (a regular) alms collector; pride of being not despised; pride of posture (bearing); pride of accomplishment; pride of popularity; pride of being moral; pride of jhāna; pride of dexterity; pride of being tall; pride of (bodily) proportion; pride of form; pride of (bodily) perfection; pride; heedlessness; (mental) rigidity; rivalry; wish for the best; wish for the most; evil wish; foppery; presumption; personal vanity; discourteous living; tedium; apathy; restlessness; after meal drowsiness; mental sluggishness; guile; insinuating talk; signifying; defamation;seeking gain with gain; the conceit thus, “I am better”; the conceit thus, “I am equal”; the conceit thus, “I am inferior”; of one who is better the conceit thus, “I am better”; of one who is better the conceit thus, “I am equal”; of one who is better the conceit thus, “I am inferior”; of one who is equal the conceit thus, “I am better”; of one who is equal the conceit thus, “I am equal”; of one who is equal the conceit thus, “I am inferior”; of one who is inferior the conceit thus, “I am better”; of one who is inferior the conceit thus, “I am equal”; of one who is inferior the conceit thus, “I am inferior”; conceit; excessive conceit; inordinate conceit; self-disrespect conceit; over-estimating conceit; self-conceit; false conceit; thinking about relatives; thinking about (one's) district; thinking about (how to) not die and/or eel wriggling; thinking associated with sympathy for others; thinking associated with gain, being honoured, fame; thinking associated with being not despised.gottamado (Here Ends) Singlefold (Summary)ārogyamado 2. Twofold Summaryyobbanamado Anger and grudging. Smirching and disparaging. Envy and meanness. Deceit and hypocrisy. Ignorance and craving for becoming. Becoming view and non-becoming view. Eternalistic view and annihilationistic view. Finite view and infinite view. Ultimate beginning view and ultimate end view. Absence of sense of shame and absence of fear of blame. Contumacy and having evil friends. Non-straightness and non-gentleness. Impatience and immoderation. Absence of softness and inhospitality.Not guarding as to the doors of the controlling faculties and in food not knowing the right amount. Unmindfulness and absence of awareness. Moral failure and faulty view. Internal fetters and external fetters.jīvitamado (Here Ends) Twofold (Summary)lābhamado 3. Threefold Summarysakkāramado The three bad roots; three (types of) bad thinking; three (types of) bad perception; three bad elements; three (types of) wrong action; three defilements; three fetters; three (types of) craving; another three (types of) craving; three (types of) seeking; three (types of) conceitedness; three (types of) fear; three (types of) darkness; three bases of heresy; three (types of) impediment; three (types of) taint; three (types of) impurity; three (types of) discrepancy; another three (types of) discrepancy; three (types of) fire; three (types of) acridity; another three (types of) acridity.garukāramado Gratification view, soul view, false view. Tedium, troubling, wrong behaviour. Contumacy, having evil friends, diversity of perception. Distraction, indolence, heedlessness. Discontent, absence of awareness, wish for the most. Absence of sense of shame, absence of fear of blame, heedlessness. Disregard, contumacy, having evil friends. Absence of confidence, not knowing entreaty, indolence. Distraction, absence of restraint, wrong morality. Absence of desire to see Noble Ones, absence of desire to hear the true Doctrine, reproachful state of mind. Unmindfulness, absence of awareness, mental wavering.Improper attention, dependence on the wrong path and mental sluggishness.purekkhāramado (Here Ends) Threefold (Summary)parivāramado 4. Fourfold Summarybhogamado Four defilements; four ties; four floods; four bonds; four attachments; four arisings of craving; four practices of wrong course; four inversions; four (types of) ignoble speech; another four (types of) ignoble speech; four (types of) wrong action; another four (types of) wrong action; four (types of) fear; another four (types of) fear; four wrong views.vaṇṇamado (Here Ends) Fourfold (Summary)sutamado 5. Fivefold Summarypaṭibhānamado Five fetters belonging to low (existence); five fetters belonging to high (existence); five (types of) meanness; five adhesions; five arrows; five mental spikes; five (types of) mental bondage; five hindrances; five immediate resultant actions; five wrong views; five hostile actions; five misfortunes; the five disadvantages of impatience; five fears; five theories of Nibbāna in the present existence.rattaññumado (Here Ends) Fivefold (Summary)piṇḍapātikamado 6. Sixfold Summaryanavaññātamado Six roots of contention; six (types of) lusting wish; six bases of enmity; six groupings of craving; six (types of) disrespect; six retrogressive states; another six retrogressive states; six (types of) examining with mental pleasure; six (types of) examining with mental pain; six (types of) examining with indifference; six (types of) mental pleasure connected with sensuousness; six (types of) mental pain connected with sensuousness; six (types of) indifference connected with sensuousness; six wrong views.iriyāpathamado (Here Ends) Sixfold (Summary)iddhimado 7. Sevenfold Summaryyasamado Seven latent tendencies; seven fetters; seven evolvements; seven vitiated states; seven wrong actions; seven (types of) conceit; seven wrong views.sīlamado (Here Ends) Sevenfold (Summary)jhānamado 8. Eightfold Summarysippamado Eight bases of corruption; eight bases of laziness; deflection of consciousness in eight worldly conditions; eight (types of) ignoble speech; eight (types of) falseness; eight defects of man; eight theories of having non-perception; eight theories of having neither perception nor non-perception.ārohamado (Here Ends) Eightfold (Summary)pariṇāhamado 9. Ninefold Summarysaṇṭhānamado Nine bases of vexation; nine impurities of man; ninefold conceit; nine states rooted in craving; nine (types of) perturbation; nine (types of) imagination; nine (types of) unsteadiness; nine (types of) obsession; nine (mental) conditions.pāripūrimado (Here Ends) Ninefold (Summary)mado 10. Tenfold Summarypamādo Ten bases of corruption; ten bases of vexation; ten paths of bad action; ten fetters; ten (types of) falseness; false view that has ten bases; extremist view that has ten bases.thambho (Here Ends) Tenfold (Summary)sārambho Eighteen occurrences of craving in connection with internal (aggregates); eighteen occurrences of craving in connection with external (aggregates); (taking) these together collectively and briefly there are thirty-six occurrences of craving; thus, thirty-six past occurrences of craving; thirty-six future occurrences of craving; thirty-six present occurrences of craving; (taking) these together collectively and briefly there are one-hundred-and-eight occurrences of craving; also those sixty-two wrong views which were spoken of by the Bhagavā in the Brahmajāla Exposition.atricchatā Summary (is Ended)mahicchatā 1. Singlefold Expositionpāpicchatā Therein what is“pride of birth”? Depending on birth (there is) pride, being proud, state of being proud, conceit, being conceited,|state of being conceited, loftiness, haughtiness, (flaunting a) flag, assumption, desire of consciousness for a banner. This is called pride of birth.siṅgaṁ “pride of birth”tintiṇaṁ Therein what is“pride of clan”? Depending on clan.* Depending on health.* Depending on youth.* Depending on life.* Depending on gain.* Depending on being honoured.* Depending on being respected.* Depending on prominence.* Depending on having adherents.* Depending on wealth.* Depending on appearance.* Depending on erudition.* Depending on intelligence.* Depending on being a knowledgeable authority.* Depending on being (a regular) alms-collector.* Depending on being not despised.* Depending on posture.* Depending on accomplishment.* Depending on popularity.* Depending on being moral.* Depending on jhāna.* Depending on dexterity.* Depending on being tall.* Depending on (bodily) proportion.* Depending on form.* Depending on (bodily) perfection (there is) pride, being proud, state of being proud, also conceit, being conceited, state of being conceited, loftiness, haughtiness, (flaunting a) flag, assumption, desire of consciousness for a banner. This is called pride of (bodily) perfection.cāpalyaṁ “pride of clan”asabhāgavutti * Complete each as final example.arati * Complete each as final example.tandī Therein what is“pride”? That which is pride, being proud, state of being proud, conceit, being conceited, state of being conceited, loftiness, haughtiness, (flaunting a) flag, assumption, desire of consciousness for a banner. This is called pride.vijambhitā “pride”bhattasammado Therein what is“heedlessness”? Wrong bodily action or wrong verbal action or wrong mental action or the succumbing and repeated succumbing of consciousness to the five strands of sense pleasures, or not working carefully, not working constantly, working spasmodically, being stagnant, relinquishing wish, relinquishing the task, non-pursuance, non-development, non-repetition, non-resolution, non-practising, heedlessness in the development of good states; that which is similar, heedlessness, being heedless, state of being heedless. This is called heedlessness.cetaso ca līnattaṁ “heedlessness”kuhanā Therein what is“(mental) rigidity”? That which is rigidity, being rigid, state of being rigid, hardness, harshness, inflexibility of consciousness, non-pliancy. This is called (mental) rigidity.lapanā “(mental) rigidity”nemittikatā Therein what is“rivalry”? That which is rivalry, counter-rivalry, act of rivalry, act of counter-rivalry, state of counter-rivalry. This is called rivalry.nippesikatā “rivalry”lābhena lābhaṁ nijigīsanatā Therein what is“wish for the best”? The greater desireof one discontented with such requisites as robe, alms-food, abode, medicine for helping the sick or with the five strands of sense pleasures; that which is similar, wishing, act of wishing, wish for the best, lust, infatuation, infatuation of consciousness. This is called wish for the best.seyyohamasmīti māno “wish for the best”sadisohamasmīti māno Therein what is“wish for the most”? The greater desire of one discontented with such requisites as robe, alms-food, abode, medicine for helping the sick or with the five strands of sense pleasures; that which is similar, wishing, act of wishing, wish for the most, lust, infatuation, infatuation of consciousness. This is called wish for the most.hīnohamasmīti māno “wish for the most”seyyassa seyyohamasmīti māno Therein what is“evil wish”? Herein a certain one, being without confidence, wishes thus, may people know me as having confidence; being of wrong morality he wishes thus, may people know me as virtuous; being without learning he wishes thus, may people know me as very learned; being delighted with company he wishes thus, may people know me as secluded; being lazy he wishes thus, may people know me as strenuously energetic; being unmindful he wishes thus, may people know me as alertly mindful; being without concentration he wishes thus, may people know me as having concentration; being of no wisdom he wishes thus, may people know me as wise; being not free from the defilements he wishes thus, may people know me as free from the defilements; that which is similar, wishing, act of wishing, evil wish, lusting, infatuation, infatuation of consciousness. This is called evil wish.seyyassa sadisohamasmīti māno “evil wish”seyyassa hīnohamasmīti māno Therein what is“foppery”? That which is foppery, elegance, being clever, state of being clever, posing, state of posing. This is called foppery.sadisassa seyyohamasmīti māno “foppery”sadisassa sadisohamasmīti māno Therein what is“presumption”? That which is presumption, being presumptuous, state of being presumptuous, self-indulgence, being self-indulgent, state of being self-indulgent, agitation, desire for the nicer. This is called presumption.sadisassa hīnohamasmīti māno “presumption”hīnassa seyyohamasmīti māno Therein what is“personal vanity”? Decoration of the robes, decoration of the alms-bowl, decoration of the abode; the decoration, beautifying, taking pride in, adorning, cupidity, state of cupidity, act of personal vanity, personal vanity for this putrid body and for the external requisites. This is called personal vanity.hīnassa sadisohamasmīti māno “personal vanity”hīnassa hīnohamasmīti māno Therein what is“discourteous living”? Contrariness, captiousness,disregard, being disregardful, disrespect, non-deference to mother or father or elder or brother or teachers or preceptor or the Buddha or disciples or certain other respectable people. This is called discourteous living.māno “discourteous living”atimāno Therein what is“tedium”? Tedium, having tedium, displeasure, being displeased, dissatisfaction, dread of remote abodes or certain higher good states. This is called tedium.mānātimāno “tedium”omāno Therein what is“apathy”? That which is apathy, being apathetic, mental lethargy, idleness, being idle, state of being idle. This is called apathy.adhimāno “apathy”asmimāno Therein what is“restlessness”? That which is twitching, restlessness, bending forward, bending backward, twisting, stretching upwards, fidgeting of the body. This is called restlessness.micchāmāno “restlessness”ñātivitakko Therein what is“after meal drowsiness”? That which in one who has eaten is dizziness because of food, fatigue because of food, feverishness because of food, bodily unfitness. This is called after meal drowsiness.janapadavitakko “after meal drowsiness”amaravitakko Therein what is“mental sluggishness”? That which is indisposition of consciousness, unwieldiness, drooping, sagging, sluggishness, being sluggish, state of being sluggish, sloth, being slothful, state of consciousness being slothful. This is called mental sluggishness.parānuddayatāpaṭisaṁyutto vitakko “mental sluggishness”lābhasakkārasilokapaṭisaṁyutto vitakko Therein what is“guile”? In one who depends on gain, honour and fame, who has evil wishes, who is troubled by wishes: by the so called using of the requisites, by talking allusively, by the setting up or by the arranging or by the proper arranging of the posture: there is knitting the brows, act of knitting the brows, guile, being guileful, state of being guileful. This is called guile.anavaññattipaṭisaṁyutto vitakko.

“guile”Ekakaṁ.

Therein what is“insinuating talk”? In one who depends on gain, honour and fame, who has evil wishes, who is troubled by wishes: that which to others is welcoming talk, insinuating talk, entertaining talk, laudatory talk, flattering talk, inferential talk, repeated inferential talk, coaxing talk, repeated coaxing talk, constant pleasant talk, servility (in talking), bean-soupery (in talking), dandling (behaviour). This is called insinuating talk.2. Dukamātikā

“insinuating talk”Kodho ca upanāho ca Therein what is“signifying”? In one who depends on gain, honour and fame, who has evil wishes,who is troubled by wishes: that which to others is a sign, signifying, hinting talk, hinting action, allusive talk, roundabout talk. This is called signifying.makkho ca paḷāso ca “signifying”issā ca macchariyañca Therein what is“defamation”? In one who depends on gain, honour and fame, who has evil wishes, who is troubled by wishes: that which to others is abuse, reviling, reproaching, sneering, repeated sneering, ridicule, repeated ridicule, denigration, repeated denigration, talebearing, backbiting. This is called defamation.māyā ca sāṭheyyañca “defamation”avijjā ca bhavataṇhā ca Therein what is“seeking gain with gain”? One who depends on gain, honour and fame, who has evil wishes, who is troubled by wishes, takes there material things received here; brings here material things received there; that which is similar, wishing, seeking, continuous seeking, act of wishing, act of seeking, act of continuous seeking for material things. This is called seeking gain with gain.bhavadiṭṭhi ca vibhavadiṭṭhi ca “seeking gain with gain”sassatadiṭṭhi ca ucchedadiṭṭhi ca Therein what isthe conceit thus, “I am better”? Herein a certain one by birth or by clan or by good family or by beautiful body or by property or by study or by sphere of work or by sphere of craft or by branch of science or by learning or by intelligence or by one reason or another causes conceit to arise; that which is similar,|conceit, being conceited, state of being conceited, loftiness, haughtiness, (flaunting a) flag, assumption, desire of consciousness for a banner. This is called the conceit thus, “I am better”.antavādiṭṭhi ca anantavādiṭṭhi ca the conceit thus, “I am better”pubbantānudiṭṭhi ca aparantānudiṭṭhi ca Therein what is theconceit thus, “I am equal”? Herein a certain one by birth or by clan or by good family or by beautiful body or by property or by study or by sphere of work or by sphere of craft or by branch of science or by learning or by intelligence or by one reason or another causes conceit to arise; that which is similar, conceit, being conceited, state of being conceited, loftiness, haughtiness, (flaunting a) flag, assumption, desire of consciousness for a banner. This is called the conceit thus, “I am equal”.ahirikañca anottappañca conceit thus, “I am equal”dovacassatā ca pāpamittatā ca Therein what is theconceit thus, “I am inferior”? Herein a certain one by birth or by clan or by good family or by beautiful body or by property or by study or by sphere of work or by sphere of craft of by branch of science or by learning or by intelligence or by one reason or another causes self-disrespect to arise; that which is similar, self-disrespect, being self-disrespectful, state of being self-disrespectful, scorning (self), being very scornful, state of being very scornful, self-disdain, self-despising, self-contempt. This is called the conceit thus, “I am inferior”.anajjavo ca amaddavo ca conceit thus, “I am inferior”akkhanti ca asoraccañca Thereinof one who is better what is the conceit thus, “I am better”? Herein a certain one who is better by birth or by clan or by good family or by beautiful body or by property or by study or by sphere of work or by sphere of craft or by branch of science or by learning or by intelligence or by one reason or another places himself as better than others; he, depending thereon, causes conceit to arise; that which is similar, conceit, being conceited, state of being conceited, loftiness, haughtiness, (flaunting a) flag, assumption, desire of consciousness for a banner. This of one who is better is called the conceit thus, “I am better”.asākhalyañca appaṭisanthāro ca of one who is better what is the conceit thus, “I am better”indriyesu aguttadvāratā ca bhojane amattaññutā ca Thereinof one who is better what is the conceit thus, “I am equal”? Herein a certain one who is better by birth or by clan or by good family or by beautiful body or by property or by study or by sphere of work or by sphere of craft or by branch of science or by learning or by intelligence or by one reason or another places himself as equal to others; he, depending thereon, causes|conceit to arise; that which is similar, conceit, being conceited, state of being conceited, loftiness, haughtiness, (flaunting a) flag, assumption, desire of consciousness for a banner. This of one who is better is called the conceit thus, “I am equal”.muṭṭhassaccañca asampajaññañca of one who is better what is the conceit thus, “I am equal”sīlavipatti ca diṭṭhivipatti ca Thereinof one who is better what is the conceit thus, “I am inferior”? Herein a certain one who is better by birth or by clan or by good family or by beautiful body or by property or by study or by sphere of work or by sphere of craft or by branch of science or by learning or by intelligence or by one reason or another places himself as inferior to others; he, depending thereon, causes self-disrespect to arise; that which is similar, self-disrespect, being self-disrespectful, state of being self-disrespectful, scorning (self), being very scornful, state of being very scornful, self-disdain, self-despising, self-contempt. This of one who is better is called the conceit thus, “I am inferior”.ajjhattasaṁyojanañca bahiddhāsaṁyojanañca.

of one who is better what is the conceit thus, “I am inferior”Dukaṁ.

Thereinof one who is equal what is the conceit thus, “I am better”? Herein a certain one who is equal by birth or by clan or by good family,* or by one reason or another places himself as better than others; he, depending thereon, causes conceit to arise; that which is similar, conceit, being conceited, state of being conceited,* desire of consciousness for a banner. This of one who is equal is called the conceit thus, “I am better”.3. Tikamātikā

of one who is equal what is the conceit thus, “I am better”Tīṇi akusalamūlāni * Intermediate words, see paragraph866.tayo akusalavitakkā * Intermediate words, see paragraph866.tisso akusalasaññā Thereinof one who is equal what is the conceit thus, “I am equal”? Herein a certain one who is equal by birth or by clan or by good family,* or by one reason or another places himself as equal to others; he, depending thereon, causes conceit to arise; that which is similar, conceit, being conceited, state of being conceited, loftiness, haughtiness, (flaunting a) flag, assumption, desire of consciousness for a banner. This of one who is equal is called the conceit thus, “I am equal”.tisso akusaladhātuyo of one who is equal what is the conceit thus, “I am equal”tīṇi duccaritāni * Intermediate words, see paragraph866.tayo āsavā * Intermediate words, see paragraph866.tīṇi saṁyojanāni Thereinof one who is equal what is the conceit thus “I am inferior”? Herein a certain one who is equal by birth or by clan or by good family,* or by one reason or another places|himself as inferior to others; he, depending thereon, causes self-disrespect to arise; that which is similar, self-disrespect, being self-disrespectful, state of being self-disrespectful, scorning (self), being very scornful, state of being very scornful, self-disdain, self-despising, self-contempt. This in one who is equal is called the conceit thus, “I am inferior”.tisso taṇhā of one who is equal what is the conceit thus “I am inferior”aparāpi tisso taṇhā * Intermediate words, see paragraph866.aparāpi tisso taṇhā * Intermediate words, see paragraph866.tisso esanā Thereinof one who is inferior what is the conceit thus, “I am better”? Herein a certain one who is inferior by birth or by clan or by good family,* or by one reason or another places himself as better than others; he, depending thereon, causes conceit to arise; that which is similar, conceit, being conceited, state of being conceited, loftiness, haughtiness, (flaunting a) flag, assumption, desire of consciousness for a banner. This of one who is inferior is called the conceit thus, “I am better”.tisso vidhā of one who is inferior what is the conceit thus, “I am better”tīṇi bhayāni * Intermediate words, see paragraph866.tīṇi tamāni * Intermediate words, see paragraph866.tīṇi titthāyatanāni Thereinof one who is inferior what is the conceit thus, “I am equal”? Herein a certain one who is inferior by birth or by clan or by good family,* or by one reason or another places himself as equal to others; he, depending thereon, causes conceit to arise; that which is similar, conceit, being conceited, state of being conceited, loftiness, haughtiness,(flaunting a) flag, assumption, desire of consciousness for a banner. This of one who is inferior is called the conceit thus, “I am equal”.tayo kiñcanā of one who is inferior what is the conceit thus, “I am equal”tīṇi aṅgaṇāni * Intermediate words, see paragraph866.tīṇi malāni * Intermediate words, see paragraph866.tīṇi visamāni Thereinof one who is inferior what is the conceit thus, “I am inferior”? Herein a certain one who is inferior by birth or by clan or by good family,* or by one reason or another places himself as inferior to others; he, depending thereon, causes self-disrespect to arise; that which is similar, self-disrespect, being self-disrespectful, state of being self-disrespectful, scorning (self), being very scornful, state of being very scornful, self-disdain, self-despising, self-contempt. This of one who is inferior is called the conceit thus, “I am inferior”.aparānipi tīṇi visamāni of one who is inferior what is the conceit thus, “I am inferior”tayo aggī * Intermediate words, see paragraph866.tayo kasāvā * Intermediate words, see paragraph866.aparepi tayo kasāvā Therein what is“conceit”? That which is conceit, being conceited, a state of being conceited, loftiness, haughtiness, (flaunting a) flag, assumption, desire of consciousness for a banner. This is called conceit.assādadiṭṭhi, attānudiṭṭhi, micchādiṭṭhi “conceit”arati, vihesā, adhammacariyā Therein what is“excessive conceit”? Herein a certain one by birth or by clan or by good family,* or by one reason or another considers himself above others; that which is similar, conceit, being conceited, state of being conceited, loftiness, haughtiness, (flaunting a) flag, assumption, desire of consciousness for a banner. This is called excessive conceit.dovacassatā, pāpamittatā, nānattasaññā “excessive conceit”uddhaccaṁ, kosajjaṁ, pamādo * Intermediate words, see paragraph866.asantuṭṭhitā, asampajaññatā, mahicchatā * Intermediate words, see paragraph866.ahirikaṁ, anottappaṁ, pamādo Therein what is“inordinate conceit”? Herein a certain one by birth or by clan or by good family,* or by one reason or another first places himself as equal to others, later places himself as better; that which is similar, conceit, being conceited, state of being conceited, loftiness, haughtiness, (flaunting a) flag, assumption, desire of consciousness for a banner. This is called inordinate conceit.anādariyaṁ, dovacassatā, pāpamittatā “inordinate conceit”assaddhiyaṁ, avadaññutā, kosajjaṁ * Intermediate words, see paragraph866.uddhaccaṁ, asaṁvaro, dussīlyaṁ * Intermediate words, see paragraph866.ariyānaṁ adassanakamyatā, saddhammaṁ asotukamyatā, upārambhacittatā Therein what is“self-disrespect conceit”? Herein a certain one by birth or by clan or by good family or by beautiful body or by property or by study or by sphere of work or by sphere of craft or by branch of science or by learning or by intelligence or by one reason or another causes self-disrespect to arise; that which is similar, self-disrespect, being self-disrespectful, state of being self-disrespectful, scorning (self), being very scornful, state of being very scornful, self-disdain, self-despising, self-contempt. This is called self-disrespect conceit.muṭṭhassaccaṁ, asampajaññaṁ, cetaso vikkhepo “self-disrespect conceit”ayoniso manasikāro, kummaggasevanā, cetaso ca līnattaṁ.

Therein what is“over-estimating conceit”? In not having reached, there is perception of having reached; in not having done, there is perception of having done; in not having attained, there is perception of having attained; in not having realized, there is perception of having realized; that which is similar, conceit, being conceited, state of being conceited, loftiness, haughtiness, (flaunting a) flag, assumption, desire of consciousness for a banner. This is called over-estimating conceit.Tikaṁ.

“over-estimating conceit”4. Catukkamātikā

Therein what is“self-conceit”? The conceit thus, I am material quality; the wish thus, I am (material quality); the latent tendency thus, I am (material quality); feeling.* Perception.* Mental concomitants.* The conceit thus, I am consciousness; the wish thus, I am (consciousness); the latent tendency thus, I am (consciousness); that which is similar, conceit, being conceited, state of being conceited, loftiness, haughtiness, (flaunting a) flag, assumption, desire of consciousness for a banner. This is called self-conceit.Cattāro āsavā “self-conceit”cattāro ganthā * Complete in general form of final example.cattāro oghā * Complete in general form of final example.cattāro yogā Therein what is“false conceit”? Herein a certain one by evil sphere of work or by evil sphere of craft or by evil branch of science or by evil learning or by evil intelligence or by evil behaviour or by evil habit and practice or by evil view or by one reason or another causes conceit to arise; that which is similar, conceit, being conceited, state of being conceited, loftiness, haughtiness, (flaunting a) flag, assumption, desire of consciousness for a banner. This is called false conceit.cattāri upādānāni “false conceit”cattāro taṇhuppādā Therein what is“thinking about relatives”? Mentation, thinking, wrong thought connected with worldly matters concerning relatives. This is called thinking about relatives.cattāri agatigamanāni “thinking about relatives”cattāro vipariyāsā Therein what is“thinking about (one's) district”? Mentation, thinking, wrong thought connected with worldly matters concerning (one's) district. This is called thinking about (one's) district.cattāro anariyavohārā “thinking about (one's) district”aparepi cattāro anariyavohārā Therein what is“thinking about (how to) not die and/or eel wriggling”? Mentation, thinking, wrong thought associated with rigorous practice, associated with wrong view, connected with worldly matters. This is called thinking about (how to) not die and/or eel wriggling.cattāri duccaritāni “thinking about (how to) not die and/or eel wriggling”aparānipi cattāri duccaritāni Therein what is“thinking associated with sympathy for others”? Herein a certain one dwells in association with householders, rejoicing with them, sorrowing with them, happy when they are happy, unhappy when they are unhappy, when work arises to be done he personally applies effort; that which therein is mentation, thinking, wrong thought connected with worldly|matters. This is called thinking associated with sympathy for others.cattāri bhayāni “thinking associated with sympathy for others”aparānipi cattāri bhayāni Therein what is“thinking associated with gain, being honoured, fame”? Mentation, thinking, wrong thought connected with worldly matters concerning gain, honour and fame. This is called thinking associated with gain, being honoured, fame.catasso diṭṭhiyo.

“thinking associated with gain, being honoured, fame”Catukkaṁ.

Therein what is“thinking associated with being not despised”? Herein a certain one by birth or by clan or by good family or by beautiful body or by property or by study or by sphere of work or by sphere of craft or by branch of science or by learning or by intelligence or by one reason or another (thinks) thus, “May other peoplenot despise me”; that which therein is mentation, thinking, wrong thought connected with worldly matters. This is called thinking associated with being not despised.5. Pañcakamātikā

“thinking associated with being not despised”Pañcorambhāgiyāni saṁyojanāni (Here Ends) Singlefold (Exposition)pañcuddhambhāgiyāni saṁyojanāni 2. Twofold Expositionpañca macchariyāni Therein what is“anger”? That which is anger, being angry, state of being angry, hatred, being hateful, state of being hateful, disorder, being disorderly, state of being disorderly, antagonism, hostility, ferocity, abruptness, absence of delight of consciousness. This is called anger.pañca saṅgā “anger”pañca sallā Therein what is“grudging”? First there is anger, later grudging; that which is similar, grudging, being grudging, state of being grudging, maintaining, maintenance, continuous maintenance, continuity, successive binding together, strengthening of anger. This is called grudging. (1)pañca cetokhilā “grudging”pañca cetasovinibandhā Therein what is“smirching”? That which is smirching, being smirching, state of being smirching, derogation, derogatory action. This is called smirching.pañca nīvaraṇāni “smirching”pañca kammāni ānantarikāni Therein what is“disparaging”? That which is disparaging, being disparaging, state of being disparaging, causing dispute, competing, not giving in. This is called disparaging. (2)pañca diṭṭhiyo “disparaging”pañca verā Therein what is“envy”? That which for the gain, honour, being respected, regard, salutation, respectful offering to others, is|envy, being envious, state of being envious, jealousy, being jealous, state of being jealous. This is called envy.pañca byasanā “envy”pañca akkhantiyā ādīnavā Therein what is“meanness”? Five (types of) meanness: Meanness (concerning) dwelling, meanness (concerning) family, meanness (concerning) gain, meanness (concerning) reputation, meanness (concerning) the Doctrine. That which is similar, meanness, being mean, state of being mean, avarice, ignobleness, niggardliness, cramped state of mind. This is called meanness. (3)pañca bhayāni “meanness”pañca diṭṭhadhammanibbānavādā.

Therein what is“deceit”? Herein a certain one having performed wrong action with the body, having performed wrong action with speech, having performed wrong action with the mind, to hide that (action) evokes an evil wish; he wishes thus, “May no-one know me”;he thinks thus, “May no-one know me”; he says the words thus, “May no-one know me”; he tries with the body thus, “May no-one know me”; that which is similar, deceit, being deceitful, glossing over, deception, cheating, confusing the issue, evading, concealment, secrecy, hiding, covering, not making clear, not making known, hiding well, subterfuge. This is called deceit.Pañcakaṁ.

“deceit”6. Chakkamātikā

Therein what is“hypocrisy”? Herein a certain one is a hypocrite, a fraud; that which therein is hypocrisy, being hypocritical, state of being hypocritical, roughness, being rough, pretence, being pretentious. This is called hypocrisy. (4)Cha vivādamūlāni “hypocrisy”cha chandarāgā Therein what is“ignorance”? That which is absence of knowledge, absence of vision,* barrier of ignorance, the bad root of dullness. This is called ignorance.cha virodhavatthūni “ignorance”cha taṇhākāyā * See paragraph180.cha agāravā * See paragraph180.cha parihāniyā dhammā Therein what is“craving for becoming”? That which in connection with becoming is wish for becoming, lust for becoming, passion for becoming, craving for becoming, fondness for becoming, fevering for becoming, yearning for becoming, clinging to becoming. This is called craving for becoming. (5)aparepi cha parihāniyā dhammā “craving for becoming”cha somanassupavicārā Therein what is“becoming view”? “The soul, also the world, will be (again)”, thus, that which is similar, wrong view, resorting to wrong view,* inverted grip. This is called becoming view.cha domanassupavicārā “becoming view”cha upekkhupavicārā * See paragraph249.cha gehasitāni somanassāni * See paragraph249.cha gehasitāni domanassāni Thereinwhat is“non-becoming view”? “The soul, also the world, will not be (again)”, thus, that which is similar, wrong view, resorting to wrong view,* inverted grip. This is called non-becoming view. (6)cha gehasitā upekkhā “non-becoming view”cha diṭṭhiyo.

* See paragraph249.Chakkaṁ.

* See paragraph249.7. Sattakamātikā

Therein what is“eternalistic view”? “The soul, also the world, are eternal”, thus, that which is similar, wrong view, resorting to wrong view,* inverted grip. This is called eternalistic view.Satta anusayā “eternalistic view”satta saṁyojanāni * See paragraph249.satta pariyuṭṭhānāni * See paragraph249.satta asaddhammā Therein what is“annihilationistic view”? “The soul, also the world, will cease”, thus, that which is similar, wrong view, resorting to wrong view,* inverted grip. This is called annihilationistic view. (7)satta duccaritāni “annihilationistic view”satta mānā * See paragraph249.satta diṭṭhiyo.

* See paragraph249.Sattakaṁ.

Therein what is“finite view”? “The soul, also the world, are finite”, thus, that which is similar, wrong view, resorting to wrong view,* inverted grip. This is called finite view.8. Aṭṭhakamātikā

“finite view”Aṭṭha kilesavatthūni * See paragraph249.aṭṭha kusītavatthūni * See paragraph249.aṭṭhasu lokadhammesu cittassa paṭighāto Therein what is“infinite view”? “The soul, also the world, are infinite”, thus, that which is similar, wrong view, resorting to wrong view,* inverted grip. This is called infinite view. (8)aṭṭha anariyavohārā “infinite view”aṭṭha micchattā * See paragraph249.aṭṭha purisadosā * See paragraph249.aṭṭha asaññivādā Therein what is“ultimate beginning view”? Concerning the ultimate beginning of (beings), that which arises is wrong view, resorting to wrong view,* inverted grip. This is called ultimate beginning view.aṭṭha nevasaññināsaññivādā.

“ultimate beginning view”Aṭṭhakaṁ.

* See paragraph249.9. Navakamātikā

* See paragraph249.Nava āghātavatthūni Therein what is“ultimate end view”? Concerning the ultimate end (of beings), that which arises is wrong view, resorting to wrong view,* inverted grip. This is called ultimate end view. (9)nava purisamalāni “ultimate end view”navavidhā mānā * See paragraph249.nava taṇhāmūlakā dhammā * See paragraph249.nava iñjitāni Therein what is“absence of sense of shame”? That which is not having shame where there should be shame, not having shame at the attaining of evil bad states. This is called absence of sense of shame.nava maññitāni “absence of sense of shame”nava phanditāni Therein what is“absence of fear of blame”? That which is not having fear of blame where there should be fear of blame, not having fear of blame at the attaining of evil bad states. This is called absence of fear of blame. (10)nava papañcitāni “absence of fear of blame”nava saṅkhatāni.

Therein what is“contumacy”? Having been spoken to in accordance with the Teaching there is act of contumacy, state of contumacy, contumacy, contrariness, captiousness, disregard, being disregardful, disrespect, non-deference. This is called contumacy.Navakaṁ.

“contumacy”10. Dasakamātikā

Therein what is“having evil friends”? There are those persons who are without confidence, of wrong morality, without learning, mean, of no wisdom. That which is dependence on, strong dependence on, complete dependence on, approaching, approaching intimately, devotion to, complete devotion to, entanglement with them. This is called having evil friends. (11)Dasa kilesavatthūni “having evil friends”dasa āghātavatthūni Therein what is“non-straightness”? That which is non-straightness, not being straight, deviousness, sinuosity, crookedness. This is called non-straightness.dasa akusalakammapathā “non-straightness”dasa saṁyojanāni Therein what is“non-gentleness”? That which is non-pliancy, being ungentle, hardness, harshness, being hard, stiffness, inflexibility of consciousness (i.e.,) non-pliancy. This is called non-gentleness. (12)dasa micchattā “non-gentleness”dasavatthukā micchādiṭṭhi Therein what is“impatience”? That which is impatience, being impatient, absence of forbearance, ferocity, abruptness, absence of delight of consciousness. This is called impatience.dasavatthukā antaggāhikā diṭṭhi.

“impatience”Dasakaṁ.

Therein what is“immoderation”? Bodily transgression, verbal transgression, both bodily and verbal transgression. This is called immoderation. Also all bad behaviour is immoderation. (13)Aṭṭhārasa taṇhāvicaritāni ajjhattikassa upādāya, aṭṭhārasa taṇhāvicaritāni bāhirassa upādāya, tadekajjhaṁ abhisaññūhitvā abhisaṅkhipitvā chattiṁsa taṇhāvicaritāni honti. “immoderation”Iti atītāni chattiṁsa taṇhāvicaritāni, anāgatāni chattiṁsa taṇhāvicaritāni, paccuppannāni chattiṁsa taṇhāvicaritāni, tadekajjhaṁ abhisaññūhitvā abhisaṅkhipitvā aṭṭha taṇhāvicaritasataṁ hoti. Therein what is“absence of softness”? That speech which is gnarled, scabrous, bitter to others, pricking to others, bordering on anger, not conducive to concentration; speech uttered similar thereto. That which therein is unpolished speech, speech lacking softness, harsh speech. This is called absence of softness.Yāni ca dvāsaṭṭhi diṭṭhigatāni brahmajāle veyyākaraṇe vuttāni bhagavatā.

“absence of softness”Mātikā.

Thereinwhat is“inhospitality”? Two (types of) hospitality: Worldly hospitality also doctrinal hospitality. Herein a certain one is inhospitable with regard to worldly hospitality or doctrinal hospitality. This is called inhospitality. (14)Niddesa

“inhospitality”1. Ekakaniddesa

Therein what is“not guarding as to the doors of the controlling faculties”? Herein a certain one, seeing a visible (object) with the eye, takes in the general appearance, takes in the detail. For whatever reason a person is dwelling without controlling the controlling faculty of eye, covetousness and mental pain, evil bad states may (will) follow. He does not exercise restraint thereof; he does not safeguard the controlling faculty of eye; he does not undertake restraint in the controlling faculty of eye. Hearing an audible (object) with the ear.* Smelling an odorous (object) with the nose.* Tasting a sapid (object) with the tongue.* Touching a tangible (object) with the body.* Cognizing an ideational (object) with the mind, takes in the general appearance, takes in the detail. For whatever reason a person is dwelling without controlling the controlling faculty of mind, covetousness and mental pain, evil bad states may (will) follow. He does not exercise restraint thereof; he does not safeguard the controlling faculty of mind; he does not undertake restraint in the controlling faculty of mind. That which of these six controlling faculties is not guarding, not being guarded, not safeguarding, not restraint. This is called “not guarding as to the doors of the controlling faculties”.Tattha katamo jātimado? “not guarding as to the doors of the controlling faculties”Jātiṁ paṭicca mado majjanā majjitattaṁ māno maññanā maññitattaṁ unnati unnāmo dhajo sampaggāho ketukamyatā cittassa—* Complete each in general form of first example.ayaṁ vuccati “jātimado”.

* Complete each in general form of first example.Tattha katamo gottamado? Therein what is“in food not knowing the right amount”? Herein a certain one not reflecting, improperly takes food for pleasurable pursuits, for pride, for physical charm, for fine physique. That which therein is dissatisfaction, not knowing the right amount, not reflecting on food. This is called “in food not knowing the right amount”. (15)Gottaṁ paṭicca …pe… “in food not knowing the right amount”ārogyaṁ paṭicca …pe… Therein what is“unmindfulness”? That which is absence of mindfulness, absence of constant mindfulness, absence of recollection, absence of mindfulness, absence of act of remembering, absence of bearing in mind, superficiality, forgetfulness. This is called unmindfulness.yobbanaṁ paṭicca …pe… “unmindfulness”jīvitaṁ paṭicca …pe… Therein what is“absence of awareness”? That which is|absence of knowledge, absence of vision,* barrier of ignorance, the bad root of dullness. This is called absence of awareness. (16)lābhaṁ paṭicca …pe… “absence of awareness”sakkāraṁ paṭicca …pe… * See paragraph180.garukāraṁ paṭicca …pe… * See paragraph180.purekkhāraṁ paṭicca …pe… Therein what is“moral failure”? That which is bodily transgression, verbal transgression, both bodily and verbal transgression. This is called moral failure. Also all wrong morality is moral failure.parivāraṁ paṭicca …pe… “moral failure”bhogaṁ paṭicca …pe… Therein what is“faulty view”? “There is no alms-giving; there is no sacrifice,* (there are not) those who themselves having fully known, having realized this world and the next world make it known (to others)”; that which is similar, wrong view, resorting to wrong view,*2inverted grip. This is called faulty view. Also all false view is faulty view. (17)vaṇṇaṁ paṭicca …pe… “faulty view”sutaṁ paṭicca …pe… * See paragraph971.*2See paragraph249.paṭibhānaṁ paṭicca …pe… * See paragraph971.rattaññutaṁ paṭicca …pe… *2See paragraph249.piṇḍapātikattaṁ paṭicca …pe… Therein what are“internal fetters”? Five fetters belonging to low existence are internal fetters; five fetters belonging to high existence are external fetters. (18)anavaññātaṁ paṭicca …pe… “internal fetters”iriyāpathaṁ paṭicca …pe… (Here Ends) Twofold (Exposition)iddhiṁ paṭicca …pe… 3. Threefold Expositionyasaṁ paṭicca …pe… Therein what are“the three bad roots”? Greed, hatred, dullness.sīlaṁ paṭicca …pe… “the three bad roots”jhānaṁ paṭicca …pe… Therein what isgreed? That which is lusting, infatuation, seduction, compliance, passion, passionate lust, infatuation of consciousness, wishing, yearning, clinging, greediness, omnivorous greediness, cleaving, slough, allurement, deceit, genetrix, fettering genetrix, sempstress, ensnarer, river, extending, (fishing) line, spreading, urger, consort, hankering, guide to becoming, forest, jungle, intimacy, fondness, (greedy) considerateness, kin, want, wanting, state of wanting, wanting visible (objects), wanting audible (objects), wanting odorous (objects), wanting sapid (objects), wanting tangible (objects), wanting gains, wanting wealth, wanting sons, wanting life, muttering, excessive muttering, act of muttering, state of muttering, self-indulgence, being self-indulgent, state of being self-indulgent, agitation, desire for the nicer, incestuous lust, lawless greed, longing,act of longing,|entreating, liking, imploring, craving for sense pleasure, craving for becoming, craving for non-becoming, craving for form, craving for the formless, craving for cessation, craving for visible (objects), craving for audible (objects), craving for odorous (objects), craving for sapid (objects), craving for tangible (objects), craving for ideational (objects), flood, bond, tie, attachment, obstruction, hindrance, covering, bondage, depravity, latent tendency, usurping, creeper, avarice, root of suffering, source of suffering, origin of suffering, Māra's snare, Māra's fish-hook, Māra's domain, river of craving, net of craving, leash of craving, ocean of craving, covetousness, the bad root of greed. This is called greed.sippaṁ paṭicca …pe… greedārohaṁ paṭicca …pe… Therein what ishatred? “He has done me harm”, thus vexation arises; “He is doing me harm”, thus vexation arises; “He will do me harm”, thus vexation arises; “He has done harm to one dear and pleasant to me,* he is doing harm,* he will do harm”, thus vexation arises; “He has done good to one not dear and not pleasant to me,* he is doing good,* he will do good”, thus vexation arises; or vexation arises unreasonably. That which is similar, vexation of consciousness, resentment, repulsion, hostility, irritation, exasperation, incensement, hatred, antipathy, abhorrence, mental disorder, detestation, anger, being angry, state of being angry, hatred, being hateful, state of being hateful, disorder, disorderly, antagonism, hostility, ferocity, abruptness, absence of delight of consciousness. This is called hatred.pariṇāhaṁ paṭicca …pe… hatredsaṇṭhānaṁ paṭicca …pe… * Complete appropriately.pāripūriṁ paṭicca mado majjanā majjitattaṁ māno ca maññanā maññitattaṁ unnati unnāmo dhajo sampaggāho ketukamyatā cittassa—* Complete appropriately.ayaṁ vuccati “pāripūrimado”.

Therein what isdullness? Absence of knowledge of suffering; absence of knowledge of the cause of suffering; absence of knowledge of the cessation of suffering; absence of knowledge of the way leading to the cessation of suffering; absence of knowledge of the ultimate beginning (of beings); absence of knowledge of the ultimate end (of beings); absence of knowledge of both the ultimate beginning and the ultimate end (of beings); absence of knowledge of specific causality and dependently originated states; that which is similar, absence of knowledge, absence of vision,* barrier of ignorance, the bad root of dullness. This is called dullness. These are the three bad roots. (1)Tattha katamo mado? dullnessYo mado majjanā majjitattaṁ māno maññanā maññitattaṁ unnati unnāmo dhajo sampaggāho ketukamyatā cittassa—* See paragraph180.ayaṁ vuccati “mado”.

* See paragraph180.Tattha katamo pamādo? Therein what are“three (types of) bad thinking”? Thinking (connected with) desire, thinking (connected with) illwill, thinking (connected with) cruelty.Kāyaduccarite vā vacīduccarite vā manoduccarite vā pañcasu vā kāmaguṇesu cittassa vossaggo vossaggānuppadānaṁ kusalānaṁ vā dhammānaṁ bhāvanāya asakkaccakiriyatā asātaccakiriyatā anaṭṭhitakiriyatā olīnavuttitā nikkhittachandatā nikkhittadhuratā anāsevanā abhāvanā abahulīkammaṁ anadhiṭṭhānaṁ ananuyogo pamādo, yo evarūpo pamādo pamajjanā pamajjitattaṁ—“three (types of) bad thinking”ayaṁ vuccati “pamādo”.

Therein what isthinking (connected with) desire? Mentation, thinking, wrong thought associated with desire. This is called thinking (connected with) desire.Tattha katamo thambho? thinking (connected with) desireYo thambho thambhanā thambhitattaṁ kakkhaḷiyaṁ phārusiyaṁ ujucittatā amudutā—Therein what isthinking (connected with) illwill? Mentation, thinking, wrong thought associated with illwill. This is called thinking (connected with) illwill.ayaṁ vuccati “thambho”.

thinking (connected with) illwillTattha katamo sārambho? Therein what isthinking (connected with) cruelty? Mentation, thinking, wrong thought associated with cruelty. This is called thinking (connected with) cruelty. These are three (types of) bad thinking. (2)Yo sārambho paṭisārambho sārambhanā paṭisārambhanā paṭisārambhitattaṁ—thinking (connected with) crueltyayaṁ vuccati “sārambho”.

Therein what arethree (types of) bad perception? Perception (connected with) desire, perception (connected with) illwill, perception (connected with) cruelty.Tattha katamā atricchatā? three (types of) bad perceptionItarītaracīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārehi pañcahi vā kāmaguṇehi asantuṭṭhassa bhiyyokamyatā, yā evarūpā icchā icchāgatā atricchatā rāgo sārāgo cittassa sārāgo—Therein what isperception (connected with) desire? Perception, act of perceiving, state of perceiving associated with desire. This is called perception (connected with) desire.ayaṁ vuccati “atricchatā”.

perception (connected with) desireTattha katamā mahicchatā? Therein what isperception (connected with) illwill? Perception, act of perceiving, state of perceiving associated with illwill. This is called perception (connected with) illwill.Itarītaracīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārehi pañcahi vā kāmaguṇehi asantuṭṭhassa bhiyyokamyatā, yā evarūpā icchā icchāgatā mahicchatā rāgo sārāgo cittassa sārāgo—perception (connected with) illwillayaṁ vuccati “mahicchatā”.

Therein what isperception (connected with) cruelty? Perception, act of perceiving, state of perceiving associated with cruelty. This is called perception (connected with) cruelty. These are three (types of) bad perception. (3)Tattha katamā pāpicchatā? perception (connected with) crueltyIdhekacco assaddho samāno “saddhoti maṁ jano jānātū”ti icchati, dussīlo samāno “sīlavāti maṁ jano jānātū”ti icchati, appassuto samāno “bahussutoti maṁ jano jānātū”ti icchati, saṅgaṇikārāmo samāno “pavivittoti maṁ jano jānātū”ti icchati, kusīto samāno “āraddhavīriyoti maṁ jano jānātū”ti icchati, muṭṭhassatī samāno “upaṭṭhitassatīti maṁ jano jānātū”ti icchati, asamāhito samāno “samāhitoti maṁ jano jānātū”ti icchati, duppañño samāno “paññavāti maṁ jano jānātū”ti icchati, akhīṇāsavo samāno “khīṇāsavoti maṁ jano jānātū”ti icchati—Therein what are“three bad elements”? The element of desire, element of illwill, element of cruelty.yā evarūpā icchā icchāgatā pāpicchatā rāgo sārāgo cittassa sārāgo—“three bad elements”ayaṁ vuccati “pāpicchatā”.

Therein what isthe element of desire? Thinking (connected with) desire is the element of desire; thinking (connected with) illwill is the element of illwill; thinking (connected with) cruelty is the element of cruelty.Tattha katamaṁ siṅgaṁ? the element of desireYaṁ siṅgaṁ siṅgāratā cāturatā cāturiyaṁ parikkhattatā pārikkhattiyaṁ—Therein what isthinking (connected with) desire? Mentation, thinking, wrong thought associated with desire. This is called thinking (connected with) desire.idaṁ vuccati “siṅgaṁ”.

thinking (connected with) desireTattha katamaṁ tintiṇaṁ? Therein what isthinking (connected with) illwill? Mentation, thinking, wrong thought associated with illwill. This is called thinking (connected with) illwill.Yaṁ tintiṇaṁ tintiṇāyanā tintiṇāyitattaṁ loluppaṁ loluppāyanā loluppāyitattaṁ pucchañjikatā sādhukamyatā—thinking (connected with) illwillidaṁ vuccati “tintiṇaṁ”.

Thereinwhat isthinking (connected with) cruelty? Mentation, thinking, wrong thought associated with cruelty. This is called thinking (connected with) cruelty. These are three bad elements. (4)Tattha katamaṁ cāpalyaṁ? thinking (connected with) crueltyCīvaramaṇḍanā pattamaṇḍanā senāsanamaṇḍanā imassa vā pūtikāyassa bāhirānaṁ vā parikkhārānaṁ maṇḍanā vibhūsanā keḷanā parikeḷanā giddhikatā giddhikattaṁ capalatā cāpalyaṁ—Therein what arethree (types of) wrong action? Wrong bodily action, wrong verbal action, wrong mental action.idaṁ vuccati “cāpalyaṁ”.

three (types of) wrong actionTattha katamaṁ asabhāgavutti? Therein what iswrong bodily action? Killing beings, taking that which is not given, sexual misconduct. This is called wrong bodily action.Mātari vā pitari vā jeṭṭhe vā bhātari vā ācariyesu vā upajjhāye vā buddhe vā sāvakesu vā aññataraññataresu garuṭṭhāniyesu vippaṭikūlaggāhitā vipaccanīkasātatā anādariyaṁ anādariyatā agāravatā appatissavatā—wrong bodily actionayaṁ vuccati “asabhāgavutti”.

Therein what iswrong verbal action? False speech, slandering speech, harsh speech, frivolous speech. This is called wrong verbal action.Tattha katamā arati? wrong verbal actionPantesu vā senāsanesu aññataraññataresu vā adhikusalesu dhammesu arati aratitā anabhirati anabhiramaṇā ukkaṇṭhitā paritassitā—Therein what iswrong mental action?Covetousness, illwill, false view. This is called wrong mental action.ayaṁ vuccati “arati”.

wrong mental actionTattha katamā tandī? Therein what iswrong bodily action? Bad bodily action is wrong bodily action; bad verbal action is wrong verbal action; bad mental action is wrong mental action.Yā tandī tandiyanā tandimanakatā ālasyaṁ ālasyāyanā ālasyāyitattaṁ—wrong bodily actionayaṁ vuccati “tandī”.

Therein what isbad bodily action? Bad bodily volition is bad bodily action; bad verbal volition is bad verbal action; bad mental volition is bad mental action. These are three (types of) wrong action. (5)Tattha katamā vijambhitā? bad bodily actionYā kāyassa jambhanā vijambhanā ānamanā vinamanā sannamanā paṇamanā byādhiyakaṁ—Therein what are“three defilements”? The defilement of desire, the defilement of becoming, the defilement of ignorance.ayaṁ vuccati “vijambhitā”.

“three defilements”Tattha katamo bhattasammado? Therein what isthe defilement of desire? That which in connection with desire is wish for sense pleasure, lust for sense pleasure, passion for sense pleasure, craving for sense pleasure, fondness for sense pleasure, fevering for sense pleasure, yearning for sense pleasure, clinging to sense pleasure. This is called the defilement of desire.Yā bhuttāvissa bhattamucchā bhattakilamatho bhattapariḷāho kāyaduṭṭhullaṁ—the defilement of desireayaṁ vuccati “bhattasammado”.

Therein what isthe defilement of becoming? That which in connection with becoming is wish for becoming,* clinging to becoming. This is called the defilement of becoming.Tattha katamaṁ cetaso ca līnattaṁ? the defilement of becomingYā cittassa akalyatā akammaññatā olīyanā sallīyanā līnaṁ līyanā līyitattaṁ thinaṁ thiyanā thiyitattaṁ cittassa—* See paragraph895.idaṁ vuccati “cetaso ca līnattaṁ”.

* See paragraph895.Tattha katamā kuhanā? Therein what isthe defilement of ignorance? Absence of knowledge of suffering,* barrier of ignorance, the bad root of dullness. This is called the defilement of ignorance. These are three defilements.Lābhasakkārasilokasannissitassa pāpicchassa icchāpakatassa paccayapaṭisevanasaṅkhātena vā sāmantajappitena vā iriyāpathassa vā aṭhapanā ṭhapanā saṇṭhapanā bhākuṭitā bhākuṭiyaṁ kuhanā kuhāyanā kuhitattaṁ—the defilement of ignoranceayaṁ vuccati “kuhanā”.

* See paragraph909.Tattha katamā lapanā? * See paragraph909.Lābhasakkārasilokasannissitassa pāpicchassa icchāpakatassa yā paresaṁ ālapanā lapanā sallapanā ullapanā samullapanā unnahanā samunnahanā ukkācanā samukkācanā anuppiyabhāṇitā cāṭukamyatā muggasūpyatā pāribhaṭayatā—Therein what are“three fetters”? Individuality view, doubt, adherence to habits and practices.ayaṁ vuccati “lapanā”.

“three fetters”Tattha katamā nemittikatā? Therein what isindividuality view? Herein the unlearned worldling who does not recognize the Noble Ones, is not versed in the teaching of the Noble Ones, is not disciplined in the teaching of the Noble Ones; does not recognize good men, is not versed in the teaching of good men, is not disciplined in the teaching of good men; regards material qualities as the soul; or the soul as having material qualities; or material qualities (as being) in the soul; or the soul (as being) in material qualities; feeling.* Perception.* Mental concomitants.* Regards consciousness as the soul; or the soul as having consciousness; or consciousness (as being) in the soul; or the soul (as being) in consciousness; that which is similar, wrong view, resorting to wrong view,*2inverted grip. This is called individuality view.Lābhasakkārasilokasannissitassa pāpicchassa icchāpakatassa yaṁ paresaṁ nimittaṁ nimittakammaṁ obhāso obhāsakammaṁ sāmantajappā parikathā—individuality viewayaṁ vuccati “nemittikatā”.

* Complete each in general form of final example.*2See paragraph249.Tattha katamā nippesikatā? * Complete each in general form of final example.Lābhasakkārasilokasannissitassa pāpicchassa icchāpakatassa yā paresaṁ akkosanā vambhanā garahaṇā ukkhepanā samukkhepanā khipanā saṅkhipanā pāpanā sampāpanā avaṇṇahārikā parapiṭṭhimaṁsikatā—*2See paragraph249.ayaṁ vuccati “nippesikatā”.

Therein what isdoubt? One is puzzled, doubts in the Teacher; one is puzzled, doubts in the Teaching; one is puzzled, doubts in the Order; one is puzzled, doubts in the precepts; one is puzzled, doubts in the ultimate beginning (of beings); one is puzzled, doubts in the ultimate end (of beings); one is puzzled, doubts in both the ultimate beginning and the ultimate end (of beings); one is puzzled, doubts in specific causality and dependently originated states; that which is similar, puzzlement, being puzzled, state of being puzzled, rigidity of consciousness, mental scarifying. This is called doubt.Tattha katamā lābhena lābhaṁ nijigīsanatā? doubtLābhasakkārasilokasannissito pāpiccho icchāpakato ito laddhaṁ āmisaṁ amutra harati amutra vā laddhaṁ āmisaṁ idha āharati, yā evarūpā āmisassa eṭṭhi gaveṭṭhi pariyeṭṭhi esanā gavesanā pariyesanā—Therein what isadherence to habits and practices? (The belief in) The purification by means of habit, purification by means of practice, purification by means of both habit and practice of recluses and Brahmins outside this (Teaching); that which is similar, wrong view, resorting to wrong view,* inverted grip. This is called adherence to habits and practices. These are three fetters. (7)ayaṁ vuccati “lābhena lābhaṁ nijigīsanatā”.

adherence to habits and practicesTattha katamo seyyohamasmīti māno? * See paragraph249.Idhekacco jātiyā vā gottena vā kolaputtiyena vā vaṇṇapokkharatāya vā dhanena vā ajjhenena vā kammāyatanena vā sippāyatanena vā vijjāṭṭhānena vā sutena vā paṭibhānena vā aññataraññatarena vatthunā mānaṁ jappeti, yo evarūpo māno maññanā maññitattaṁ unnati unnāmo dhajo sampaggāho ketukamyatā cittassa—* See paragraph249.ayaṁ vuccati “seyyohamasmīti māno”.

Therein what are“three (types of) craving”? Craving for sense pleasure, craving for becoming, craving for non-becoming.Tattha katamo sadisohamasmīti māno? “three (types of) craving”Idhekacco jātiyā vā gottena vā kolaputtiyena vā vaṇṇapokkharatāya vā dhanena vā ajjhenena vā kammāyatanena vā sippāyatanena vā vijjāṭṭhānena vā sutena vā paṭibhānena vā aññataraññatarena vatthunā mānaṁ jappeti, yo evarūpo māno maññanā maññitattaṁ unnati unnāmo dhajo sampaggāho ketukamyatā cittassa—Therein what iscraving for becoming? Lusting, infatuation, infatuation of consciousness accompanied by becoming view. This is called craving for becoming.ayaṁ vuccati “sadisohamasmīti māno”.

craving for becomingTattha katamo hīnohamasmīti māno? Therein what iscraving for non-becoming? Lusting, infatuation,|infatuation of consciousness accompanied by annihilationistic view. This is called craving for non-becoming. The remaining craving is craving for sense pleasure.Idhekacco jātiyā vā gottena vā kolaputtiyena vā vaṇṇapokkharatāya vā dhanena vā ajjhenena vā kammāyatanena vā sippāyatanena vā vijjāṭṭhānena vā sutena vā paṭibhānena vā aññataraññatarena vatthunā omānaṁ jappeti, yo evarūpo omāno omaññanā omaññitattaṁ hīḷanā ohīḷanā ohīḷitattaṁ attuññā attavaññā attaparibhavo—craving for non-becomingayaṁ vuccati “hīnohamasmīti māno”.

Therein what iscraving for sense pleasure? Lusting, infatuation, infatuation of consciousness associated with the element of desire. This is called craving for sense pleasure. Lusting, infatuation, infatuation of consciousness associated with the element of form and the formless element. This is called craving for becoming. Lusting, infatuation, infatuation of consciousness accompanied by annihilationistic view. This is called craving for non-becoming. These are three (types of) craving. (8)Tattha katamo seyyassa seyyohamasmīti māno? craving for sense pleasureIdhekacco seyyo hoti jātiyā vā gottena vā kolaputtiyena vā vaṇṇapokkharatāya vā dhanena vā ajjhenena vā kammāyatanena vā sippāyatanena vā vijjāṭṭhānena vā sutena vā paṭibhānena vā aññataraññatarena vatthunā parehi seyyaṁ attānaṁ dahati; Therein what are“another three (types of) craving”? Craving for sense pleasure, craving for form, craving for the formless.so taṁ nissāya mānaṁ jappeti. “another three (types of) craving”Yo evarūpo māno maññanā maññitattaṁ unnati unnāmo dhajo sampaggāho ketukamyatā cittassa—Therein what iscraving for sense pleasure? Lusting, infatuation, infatuation of consciousness associated with the element of desire. This is called craving for sense pleasure.ayaṁ vuccati “seyyassa seyyohamasmīti māno”.

craving for sense pleasureTattha katamo seyyassa sadisohamasmīti māno? craving for formIdhekacco seyyo hoti jātiyā vā gottena vā kolaputtiyena vā vaṇṇapokkharatāya vā dhanena vā ajjhenena vā kammāyatanena vā sippāyatanena vā vijjāṭṭhānena vā sutena vā paṭibhānena vā aññataraññatarena vatthunā parehi sadisaṁ attānaṁ dahati; Therein what iscraving for the formless? Lusting, infatuation, infatuation of consciousness associated with the formless element. This is called craving for the formless. These are three (types) of craving. (9)so taṁ nissāya mānaṁ jappeti. craving for the formlessYo evarūpo māno maññanā maññitattaṁ unnati unnāmo dhajo sampaggāho ketukamyatā cittassa—Therein what are anotherthree (types of) craving? Craving for form, craving for the formless, craving for cessation.ayaṁ vuccati “seyyassa sadisohamasmīti māno”.

three (types of) cravingTattha katamo seyyassa hīnohamasmīti māno? Therein what iscraving for form? Lusting, infatuation, infatuation of consciousness associated with the element of form. This is called craving for form.Idhekacco seyyo hoti jātiyā vā gottena vā kolaputtiyena vā vaṇṇapokkharatāya vā dhanena vā ajjhenena vā kammāyatanena vā sippāyatanena vā vijjāṭṭhānena vā sutena vā paṭibhānena vā aññataraññatarena vatthunā parehi hīnaṁ attānaṁ dahati; craving for formso taṁ nissāya omānaṁ jappeti. Therein what iscraving for the formless? Lusting, infatuation, infatuation of consciousness associated with the formless element. This is called craving for the formless.Yo evarūpo omāno omaññanā omaññitattaṁ hīḷanā ohīḷanā ohīḷitattaṁ attuññā attavaññā attaparibhavo—craving for the formlessayaṁ vuccati “seyyassa hīnohamasmīti māno”.

Thereinwhat iscraving for cessation? Lusting, infatuation, infatuation of consciousness accompanied by annihilationistic view. This is called craving for cessation. These are three (types of) craving. (10)Tattha katamo sadisassa seyyohamasmīti māno? craving for cessationIdhekacco sadiso hoti jātiyā vā gottena vā kolaputtiyena vā …pe… aññataraññatarena vatthunā parehi seyyaṁ attānaṁ dahati; Therein what are“three (types of) seeking”? Seeking sense pleasure, seeking becoming, seeking supreme practice.so taṁ nissāya mānaṁ jappeti. “three (types of) seeking”Yo evarūpo māno maññanā maññitattaṁ …pe… ketukamyatā cittassa—Therein what isseeking sense pleasure? That which in connection with desire is wish for sense pleasure,* clinging to sense pleasure. This is called seeking sense pleasure.ayaṁ vuccati “sadisassa seyyohamasmīti māno”.

seeking sense pleasureTattha katamo sadisassa sadisohamasmīti māno? * See paragraph914.Idhekacco sadiso hoti jātiyā vā gottena vā kolaputtiyena vā …pe… aññataraññatarena vatthunā parehi sadisaṁ attānaṁ dahati; * See paragraph914.so taṁ nissāya mānaṁ jappeti. Therein what isseeking becoming? That which in connection with becoming is wish for becoming,* clinging to becoming. This is called seeking becoming.Yo evarūpo māno maññanā maññitattaṁ unnati unnāmo dhajo sampaggāho ketukamyatā cittassa—seeking becomingayaṁ vuccati “sadisassa sadisohamasmīti māno”.

* See paragraph895.Tattha katamo sadisassa hīnohamasmīti māno? * See paragraph895.Idhekacco sadiso hoti jātiyā vā gottena vā kolaputtiyena vā …pe… aññataraññatarena vatthunā parehi hīnaṁ attānaṁ dahati; Therein what isseeking supreme practice? “The world is eternal” or “The world is not eternal” or,* “A being neither exists nor does not exist after death”; that which is similar, wrong view, resorting to wrong view,*2inverted grip. This is called seeking supreme practice.so taṁ nissāya omānaṁ jappeti. seeking supreme practiceYo evarūpo omāno omaññanā omaññitattaṁ hīḷanā ohīḷanā ohīḷitattaṁ attuññā attavaññā attaparibhavo—* See paragraph815.*2See paragraph249.ayaṁ vuccati “sadisassa hīnohamasmīti māno”.

* See paragraph815.Tattha katamo hīnassa seyyohamasmīti māno? *2See paragraph249.Idhekacco hīno hoti jātiyā vā gottena vā kolaputtiyena vā …pe… aññataraññatarena vatthunā parehi seyyaṁ attānaṁ dahati; Therein what isseeking sense pleasure? Lust for sense pleasure and the bad bodily action, verbal action and mental action occurring therewith. This is called seeking sense pleasure.so taṁ nissāya mānaṁ jappeti. seeking sense pleasureYo evarūpo māno maññanā maññitattaṁ unnati unnāmo dhajo sampaggāho ketukamyatā cittassa—Therein what isseeking becoming? Lust for becoming and the bad bodily action, verbal action and mental action occurring therewith. This is called seeking for becoming.ayaṁ vuccati “hīnassa seyyohamasmīti māno”.

seeking becomingTattha katamo hīnassa sadisohamasmīti māno? Therein what isseeking supreme practice? Extremist view and the bad bodily action, verbal action and mental action occurring therewith. This is called seeking supreme practice. These are three (types of) seeking. (11)Idhekacco hīno hoti jātiyā vā gottena vā kolaputtiyena vā …pe… aññataraññatarena vatthunā parehi sadisaṁ attānaṁ dahati; seeking supreme practiceso taṁ nissāya mānaṁ jappeti. Therein what are“three (types of) conceitedness”? The conceitedness thus, “I am better”; the conceitedness thus, “I am equal”; the conceitedness thus, “I am inferior”. These are three (types of) conceitedness. (12)Yo evarūpo māno maññanā maññitattaṁ unnati unnāmo dhajo sampaggāho ketukamyatā cittassa—“three (types of) conceitedness”ayaṁ vuccati “hīnassa sadisohamasmīti māno”.

Therein what arethree (types of) fear? Fear of birth, fear of ageing, fear of death.Tattha katamo hīnassa hīnohamasmīti māno? three (types of) fearIdhekacco hīno hoti jātiyā vā gottena vā kolaputtiyena vā …pe… aññataraññatarena vatthunā parehi sadisaṁ attānaṁ dahati; Thereinwhat isfear of birth? Fear, being fearful, trembling, horripilation, mental terror dependent on birth. This is called fear of birth.so taṁ nissāya omānaṁ jappeti. fear of birthYo evarūpo omāno omaññanā omaññitattaṁ hīḷanā ohīḷanā ohīḷitattaṁ attuññā attavaññā attaparibhavo—Therein what isfear of ageing? Fear, being fearful, trembling, horripilation, mental terror dependent on ageing. This is called fear of ageing.ayaṁ vuccati “hīnassa hīnohamasmīti māno”.

fear of ageingTattha katamo māno? Therein what isfear of death? Fear, being fearful, trembling, horripilation, mental terror dependent on death. This is called fear of death. These are three (types of) fear. (13)Yo māno maññanā maññitattaṁ unnati unnāmo dhajo sampaggāho ketukamyatā cittassa—fear of deathayaṁ vuccati “māno”.

Therein what are“three (types of) darkness”? Concerning past time one is puzzled, doubts, is indeterminate, is not clear; or concerning future time one is puzzled, doubts, is indeterminate, is not clear; or now, concerning present time, one is puzzled, doubts, is indeterminate, is not clear. These are three (types of) darkness. (14)Tattha katamo atimāno? “three (types of) darkness”Idhekacco jātiyā vā gottena vā kolaputtiyena vā …pe… aññataraññatarena vatthunā parehi attānaṁ atimaññati. Therein what are“three bases of heresy”? Herein a certain one, recluse or Brahmin, says thus, views thus, “Whatsoever pleasure, pain or neither-pain-nor-pleasure a man experiences, all this is due to past action”; also herein a certain one, recluse or Brahmin, says thus, views thus, “Whatsoever pleasure, pain or neither-pain-nor-pleasure a man experiences, all this is due to the creation of a supreme deity”; also herein a certain one, recluse or Brahmin, says thus, views thus, “Whatsoever pleasure, pain or neither-pain-nor-pleasure a man experiences,all this is without cause, without reason”. These are three bases of heresy. (15)Yo evarūpo māno maññanā maññitattaṁ unnati unnāmo dhajo sampaggāho ketukamyatā cittassa—“three bases of heresy”ayaṁ vuccati “atimāno”.

Therein what are“three (types of) impediment”? Impediment of lust; impediment of hatred; impediment of dullness. These are three (types of) impediment. (16)Tattha katamo mānātimāno? “three (types of) impediment”Idhekacco jātiyā vā gottena vā kolaputtiyena vā …pe… aññataraññatarena vatthunā pubbakālaṁ parehi sadisaṁ attānaṁ dahati, aparakālaṁ attānaṁ seyyaṁ dahati. Therein what are“three (types of) taint”? The taint of lust; the taint of hatred; the taint of dullness. These are three (types of) taint. (17)Yo evarūpo māno maññanā maññitattaṁ unnati unnāmo dhajo sampaggāho ketukamyatā cittassa—“three (types of) taint”ayaṁ vuccati “mānātimāno”.

Therein what are“three (types of) impurity”? Impurity of lust; impurity of hatred; impurity of dullness. These are three (types of) impurity. (18)Tattha katamo omāno? “three (types of) impurity”Idhekacco jātiyā vā gottena vā kolaputtiyena vā vaṇṇapokkharatāya vā dhanena vā ajjhenena vā kammāyatanena vā sippāyatanena vā vijjāṭṭhānena vā sutena vā paṭibhānena vā aññataraññatarena vatthunā omānaṁ jappeti. Therein what are“three (types of) discrepancy”? Discrepancy of lust; discrepancy of hatred; discrepancy of dullness. These are three (types of) discrepancy. (19)Yo evarūpo omāno omaññanā omaññitattaṁ hīḷanā ohīḷanā ohīḷitattaṁ attuññā attavaññā attaparibhavo—“three (types of) discrepancy”ayaṁ vuccati “omāno”.

Thereinwhat are“another three (types of) discrepancy”? Discrepancy of bodily (action); discrepancy of verbal (action); discrepancy of mental (action). These are three (types of) discrepancy. (20)Tattha katamo adhimāno? “another three (types of) discrepancy”Appatte pattasaññitā, akate katasaññitā, anadhigate adhigatasaññitā, asacchikate sacchikatasaññitā, yo evarūpo māno maññanā maññitattaṁ unnati unnāmo dhajo sampaggāho ketukamyatā cittassa—Therein what are“three (types of) fire”? The fire of lust; the fire of hatred; the fire of dullness. These are three (types of) fire. (21)ayaṁ vuccati “adhimāno”.

“three (types of) fire”Tattha katamo asmimāno? Therein what are“three (types of) acridity”? The acridity of lust; the acridity of hatred; the acridity of dullness. These are three (types of) acridity. (22)Rūpaṁ asmīti māno, asmīti chando, asmīti anusayo, “three (types of) acridity”vedanā …pe… Therein what areanother three (types of) acridity? The acridity of bodily (action); the acridity of verbal (action); the acridity of mental (action). These are three (types of) acridity. (23)saññā …pe… another three (types of) acriditysaṅkhārā …pe… Therein what is“gratification view”? Herein a certain one, recluse or Brahmin, says thus, views thus, “There is no fault in sense pleasures”; he plunges into sense pleasures. This is called gratification view.viññāṇaṁ asmīti māno, asmīti chando, asmīti anusayo, “gratification view”yo evarūpo māno maññanā maññitattaṁ unnati unnāmo dhajo sampaggāho ketukamyatā cittassa—Therein what is“soul view”? Herein the unlearned worldling who does not recognize the Noble Ones, is not versed in the teaching of the Noble Ones, is not disciplined in the teaching of the Noble Ones; does not recognize good men, is not versed in the teaching of good men, is not disciplined in the teaching of good men; regards material qualities as soul; or soul as having material qualities; or material qualities (as being) in soul; or soul (as being) in material qualities; feeling.* Perception.* Mental concomitants.* Regards consciousness as soul; or soul as having consciousness; or consciousness (as being) in soul; or soul (as being) in consciousness; that which is similar, wrong view, resorting to wrong view,*2inverted grip. This is called soul view.ayaṁ vuccati “asmimāno”.

“soul view”Tattha katamo micchāmāno? * Complete each in general form of final example.*2See paragraph249.Idhekacco pāpakena vā kammāyatanena pāpakena vā sippāyatanena pāpakena vā vijjāṭṭhānena pāpakena vā sutena pāpakena vā paṭibhānena pāpakena vā sīlena pāpakena vā vatena pāpakena vā sīlabbatena pāpikāya vā diṭṭhiyā aññataraññatarena vatthunā mānaṁ jappeti, yo evarūpo māno maññanā maññitattaṁ unnati unnāmo dhajo sampaggāho ketukamyatā cittassa—* Complete each in general form of final example.ayaṁ vuccati “micchāmāno”.

*2See paragraph249.Tattha katamo ñātivitakko? Therein what is“false view”? “There is no alms-giving; there is no sacrifice,* (there are not) those who themselves having fully known, having realized this world and the next world, make it known (to others)”; that which is similar, wrong view, resorting to wrong view,*2inverted grip. This is called false view, eternalistic view, gratification view, individuality view, soul view, annihilationistic view, false view.Ñātake ārabbha gehasito takko vitakko micchāsaṅkappo—“false view”ayaṁ vuccati “ñātivitakko”.

* See paragraph971.*2See paragraph249.Tattha katamo janapadavitakko? * See paragraph971.Janapadaṁ ārabbha gehasito takko vitakko micchāsaṅkappo—*2See paragraph249.ayaṁ vuccati “janapadavitakko”.

Therein what is“tedium”? Tedium, having tedium, displeasure, being displeased, dissatisfaction, dread of remote abodes or certain higher good states. This is called tedium.Tattha katamo amaravitakko? “tedium”Dukkarakārikāpaṭisaṁyutto vā diṭṭhigatapaṭisaṁyutto vā gehasito takko vitakko micchāsaṅkappo—Therein what is“troubling”? Herein a certain one hurts (other) beings with the hand or with a clod or with a stick or with a sword or with a rope or with one thing or another; that which is similar, harassing, hurting, annoying, injuring, provoking, enraging, striking others. This is called troubling.ayaṁ vuccati “amaravitakko”.

“troubling”Tattha katamo parānuddayatāpaṭisaṁyutto vitakko? Therein what is“wrong behaviour”? Wrong behaviour, lawless behaviour by means of the body; wrong behaviour, lawless behaviour by means of speech; wrong behaviour, lawless behaviour by means of the mind. This is called wrong behaviour. (25)Idhekacco gihīhi saṁsaṭṭho viharati sahanandī sahasokī, sukhitesu sukhito, dukkhitesu dukkhito, uppannesu kiccakaraṇīyesu attanā vā yogaṁ āpajjati. “wrong behaviour”Yo tattha gehasito takko vitakko micchāsaṅkappo—Therein what is“contumacy”? Having been spoken to in accordance with the Teaching there is act of contumacy, state of contumacy, contumacy, contrariness, captiousness, disregard, being disregardful, disrespect, non-deference. This is called contumacy.ayaṁ vuccati “parānuddayatāpaṭisaṁyutto vitakko”.

“contumacy”Tattha katamo lābhasakkārasilokapaṭisaṁyutto vitakko? Therein what is“having evil friends”? There are those persons who are without confidence, of wrong morality, without learning, mean, of no wisdom; that which is dependence on, strong dependence on, complete dependence on, approaching, approaching intimately, devotion to, complete devotion to, entanglement with them. This is called having evil friends.Lābhasakkārasilokaṁ ārabbha gehasito takko vitakko micchāsaṅkappo—“having evil friends”ayaṁ vuccati “lābhasakkārasilokapaṭisaṁyutto vitakko”.

Therein what is“diversity of perception”? Perception (connected with) desire, perception (connected with) illwill, perception (connected with) cruelty. This is called diversity of perception. All bad perception is diversity of perception. (26)Tattha katamo anavaññattipaṭisaṁyutto vitakko? “diversity of perception”Idhekacco jātiyā vā gottena vā kolaputtiyena vā vaṇṇapokkharatāya vā dhanena vā ajjhenena vā kammāyatanena vā sippāyatanena vā vijjāṭṭhānena vā sutena vā paṭibhānena vā aññataraññatarena vatthunā mā maṁ pare avajāniṁsūti. Therein what is“distraction”? That which is distraction of consciousness, disquietude, mental wavering, turmoil of consciousness. This is called distraction.Yo tattha gehasito takko vitakko micchāsaṅkappo—“distraction”ayaṁ vuccati “anavaññattipaṭisaṁyutto vitakko”.

Therein what is“indolence”? Wrong bodily action or wrong verbal action or wrong mental actionor the succumbing and repeated succumbing of consciousness to the five strands of sense pleasures, or not working carefully, not working constantly, working spasmodically, being stagnant, relinquishing wish, relinquishing the task, non-pursuance, non-development, non-repetition, non-resolution, non-practising, heedlessness in the development of good states. This is called indolence.Ekakaṁ.

“indolence”2. Dukaniddesa

Therein what is“heedlessness”? Wrong bodily action or wrong|verbal action or wrong mental action or the succumbing and repeated succumbing of consciousness to the five strands of sense pleasures, or not working carefully, not working constantly, working spasmodically, being stagnant, relinquishing wish, relinquishing the task, non-pursuance, non-development, non-repetition, non-resolution, non-practising, heedlessness in the development of good states; that which is similar, heedlessness, being heedless, state of being heedless. This is called heedlessness. (27)Tattha katamo kodho? “heedlessness”Yo kodho kujjhanā kujjhitattaṁ doso dussanā dussitattaṁ byāpatti byāpajjanā byāpajjitattaṁ virodho paṭivirodho caṇḍikkaṁ asuropo anattamanatā cittassa—Therein what is“discontent”? The greater desire of one discontented with such requisites as robe, alms-food, dwelling, medicine for helping the sick or with the five strands of sense pleasures; that which is similar, wishing, act of wishing, discontent, lust, infatuation, infatuation of consciousness. This is called discontent.ayaṁ vuccati “kodho”.

“discontent”Tattha katamo upanāho? Therein what is“absence of awareness”? That which is absence of knowledge, absence of vision,* barrier of ignorance, the bad root of dullness. This is called absence of awareness.Pubbakālaṁ kodho, aparakālaṁ upanāho. “absence of awareness”Yo evarūpo upanāho upanayhanā upanayhitattaṁ aṭṭhapanā ṭhapanā saṇṭhapanā anusaṁsandanā anuppabandhanā daḷhīkammaṁ kodhassa—* See paragraph180.ayaṁ vuccati “upanāho”.

* See paragraph180.Tattha katamo makkho? Therein what is“wish for the most”? The greater desire of one discontented with such requisites as robe, alms-food, dwelling, medicine for helping the sick or with the five strands of sense pleasures; that which is similar, wishing, act of wishing, wish for the most, lust, infatuation, infatuation of consciousness. This is called wish for the most. (28)Yo makkho makkhāyanā makkhāyitattaṁ niṭṭhuriyaṁ niṭṭhuriyakammaṁ—“wish for the most”ayaṁ vuccati “makkho”.

Therein what is“absence of sense of shame”? That which is not having shame where there should be shame, not having shame at the attaining of evil bad states. This is called absence of sense of shame.Tattha katamo paḷāso? “absence of sense of shame”Yo paḷāso paḷāsāyanā paḷāsāhāro vivādaṭṭhānaṁ yugaggāho appaṭinissaggo—Therein what is“absence of fear of blame”? That which is not having fear of blame where there should be fear of blame, not having fear of blame at the attaining of evil bad states. This is called absence of fear of blame.ayaṁ vuccati “paḷāso”.

“absence of fear of blame”Tattha katamā issā? Therein what is“heedlessness”? Wrong bodily action or wrong verbal action or wrong mental action or the succumbing and repeated succumbing of consciousness to the five strands of sense pleasures, or not working carefully,not working constantly, working spasmodically, being stagnant, relinquishing wish,|relinquishing the task, non-pursuance, non-development, non-repetition, non-resolution, non-practising, heedlessness in the development of good states; that which is similar, heedlessness, being heedless, state of being heedless. This is called heedlessness. (29)Yā paralābhasakkāragarukāramānanavandanapūjanāsu issā issāyanā issāyitattaṁ usūyā usūyanā usūyitattaṁ—“heedlessness”ayaṁ vuccati “issā”.

Therein what is“disregard”? That which is disregard, being disregardful, disrespect, non-deference, irreverence, being irreverent, state of being irreverent, unmannerliness, absence of esteem. This is called disregard.Tattha katamaṁ macchariyaṁ? “disregard”Pañca macchariyāni—Therein what is“contumacy”? Having been spoken to in accordance with the Teaching there is act of contumacy, state of contumacy, contumacy, contrariness, captiousness, disregard, being disregardful, disrespect, non-deference. This is called contumacy.āvāsamacchariyaṁ, kulamacchariyaṁ, lābhamacchariyaṁ, vaṇṇamacchariyaṁ, dhammamacchariyaṁ. “contumacy”Yaṁ evarūpaṁ maccheraṁ maccharāyanā maccharāyitattaṁ vevicchaṁ kadariyaṁ kaṭukañcukatā aggahitattaṁ cittassa—Therein what is“having evil friends”? There are those persons who are without confidence, of wrong morality, without learning, mean, of no wisdom; that which is dependence on, strong dependence on, complete dependence on, approaching, approaching intimately, devotion to, complete devotion to, entanglement with them. This is called having evil friends. (30)idaṁ vuccati “macchariyaṁ”.

“having evil friends”Tattha katamā māyā? Therein what is“non-confidence”? Herein a certain one is without confidence, does not believe in the Buddha or the Teaching or the Order; that which is similar, non-confidence, being non-confident, not putting trust in, not having much faith. This is called non-confidence.Idhekacco kāyena duccaritaṁ caritvā, vācāya duccaritaṁ caritvā, manasā duccaritaṁ caritvā tassa paṭicchādanahetuṁ pāpikaṁ icchaṁ paṇidahati. “non-confidence”“Mā maṁ jaññā”ti icchati. Therein what is“not knowing entreaty”? Five (types of) meanness: Meanness (concerning) dwelling, meanness (concerning) family, meanness (concerning) gain, meanness (concerning) reputation, meanness (concerning) the Doctrine; that which is similar, meanness, being mean, state of being mean, avarice, ignobleness, niggardliness, cramped state of mind. This is called not knowing entreaty.“Mā maṁ jaññā”ti saṅkappeti. “not knowing entreaty”“Mā maṁ jaññā”ti vācaṁ bhāsati. Therein what is“indolence”? Wrong bodily action or wrong verbal action or wrong mental action or the succumbing and repeated succumbing of consciousness to the five strands of sense pleasures, or not working carefully, not working constantly, working spasmodically, being stagnant,relinquishing wish, relinquishing the task, non-pursuance, non-development, non-repeti|tion, non-resolution, non-practising, heedlessness in the development of good states. This is called indolence. (31)“Mā maṁ jaññā”ti kāyena parakkamati. “indolence”Yā evarūpā māyā māyāvitā accāsarā vañcanā nikati vikiraṇā pariharaṇā gūhanā parigūhanā chādanā paṭicchādanā anuttānīkammaṁ anāvikammaṁ vocchādanā pāpakiriyā—Therein what is“distraction”? That which is distraction of consciousness, disquietude, mental wavering, turmoil of consciousness. This is called distraction.ayaṁ vuccati “māyā”.

“distraction”Tattha katamaṁ sāṭheyyaṁ? Therein what is“absence of restraint”? Herein a certain one seeing a visible (object) with the eye, takes in the general appearance, takes in the detail. For whatever reason a person is dwelling without controlling the controlling faculty of eye, covetousness and mental pain, evil bad states may (will) follow. He does not exercise restraint thereof; he does not safeguard the controlling faculty of eye; he does not undertake restraint in the controlling faculty of eye. Hearing an audible (object) with the ear.* Smelling an odorous (object) with the nose.* Tasting a sapid (object) with the tongue.* Touching a tangible (object) with the body.* Cognizing an ideational (object) with the mind, takes in the general appearance, takes in the detail. For whatever reason a person is dwelling without controlling the controlling faculty of mind, covetousness and mental pain, evil bad states may (will) follow. He does not exercise restraint thereof; he does not safeguard the controlling faculty of mind; he does not undertake restraint in the controlling faculty of mind. This is called absence of restraint.Idhekacco saṭho hoti parisaṭho. “absence of restraint”Yaṁ tattha saṭhaṁ saṭhatā sāṭheyyaṁ kakkaratā kakkariyaṁ parikkhattatā pārikkhattiyaṁ—* Complete each in general form of first example.idaṁ vuccati “sāṭheyyaṁ”.

* Complete each in general form of first example.Tattha katamā avijjā? Therein what is“wrong morality”? Bodily transgression, verbal transgression, both bodily and verbal transgression. This is called wrong morality. (32)Yaṁ aññāṇaṁ adassanaṁ …pe… avijjālaṅgī moho akusalamūlaṁ—“wrong morality”ayaṁ vuccati “avijjā”.

Therein what is“absence of desire to see Noble Ones”? Therein what areNoble Ones? Buddhas and the disciples of the Buddhas are called Noble Ones; that which is absence of desire to see, absence of desire to look at, absence of desire to go near, absence of desire to come together with these Noble Ones. This is called absence of desire to see Noble Ones.Tattha katamā bhavataṇhā? “absence of desire to see Noble Ones”Yo bhavesu bhavacchando bhavarāgo bhavanandī bhavataṇhā bhavasineho bhavapariḷāho bhavamucchā bhavajjhosānaṁ—Noble Onesayaṁ vuccati “bhavataṇhā”.

Therein what is“absence of desire to hear the true Doctrine”? Therein what isthe true Doctrine? The four foundations of mindfulness, the four right exertions, the four bases of accomplishment, five controlling faculties, five powers, the seven|enlightenment factors, the Noble Eight Constituent Path; this is called the true Doctrine. That which is absence of desire to hear, absence of desire to listen, absence of desire to promote, absence of desire to retain this true Doctrine. This is called absence of desire to hear the true Doctrine.Tattha katamā bhavadiṭṭhi? “absence of desire to hear the true Doctrine”“Bhavissati attā ca loko cā”ti—the true Doctrineyā evarūpā diṭṭhi diṭṭhigataṁ …pe… vipariyāsaggāho—Therein what is“reproachful state of mind”?Therein what isreproach? That which is reproach, repeated reproach, being reproachful, being repeatedly reproachful, state of being repeatedly reproachful, contempt, despising, reviling, finding fault. This is called reproachful state of mind. (33)ayaṁ vuccati “bhavadiṭṭhi”.

“reproachful state of mind”Tattha katamā vibhavadiṭṭhi? reproach“Na bhavissati attā ca loko cā”ti—Therein what is“unmindfulness”? That which is absence of mindfulness, absence of constant mindfulness, absence of recollection, absence of mindfulness, absence of act of remembering, absence of bearing in mind, superficiality, forgetfulness. This is called unmindfulness.yā evarūpā diṭṭhi diṭṭhigataṁ …pe… vipariyāsaggāho—“unmindfulness”ayaṁ vuccati “vibhavadiṭṭhi”.

Therein what is“absence of awareness”? That which is absence of knowledge, absence of vision,* barrier of ignorance, the bad root of dullness. This is called absence of awareness.Tattha katamā sassatadiṭṭhi? “absence of awareness”“Sassato attā ca loko cā”ti—* See paragraph180.yā evarūpā diṭṭhi diṭṭhigataṁ …pe… vipariyāsaggāho—* See paragraph180.ayaṁ vuccati “sassatadiṭṭhi”.

Therein what is“mental wavering”? That which is distraction of consciousness, disquietude, mental wavering, turmoil of consciousness. This is called mental wavering. (34)Tattha katamā ucchedadiṭṭhi? “mental wavering”“Ucchijjissati attā ca loko cā”ti—Therein what is“improper attention”? There is improper attention thus, “In impermanence there is permanence”; there is improper attention thus, “In pain there is pleasure”; there is improper attention thus, “In absence of soul there is a soul”; there is improper attention thus, “In absence of beauty there is beauty”; or, turning of the mind, repeated turning, cognition, advertence, attention to what is contrary to truth. This is called improper attention.yā evarūpā diṭṭhi diṭṭhigataṁ …pe… vipariyāsaggāho—“improper attention”ayaṁ vuccati “ucchedadiṭṭhi”.

Therein what is“dependence on the wrong path”? Therein what iswrong path? Wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration; this is called wrong path. That which is dependence on, strong dependence on, complete dependence on, approaching, approaching intimately, devotion to, complete|devotion to, entanglement with this wrong path. This is called dependence on the wrong path.Tattha katamā antavādiṭṭhi? “dependence on the wrong path”“Antavā attā ca loko cā”ti—wrong pathyā evarūpā diṭṭhi diṭṭhigataṁ …pe… vipariyāsaggāho—Therein what is“mental sluggishness”? That which is indisposition of consciousness, unwieldiness, drooping, sagging, sluggishness, being sluggish, state of being sluggish, sloth, being slothful, state of consciousness being slothful. This is called mental sluggishness. (35)ayaṁ vuccati “antavādiṭṭhi”.

“mental sluggishness”Tattha katamā anantavādiṭṭhi? (Here Ends) Threefold (Exposition)“Anantavā attā ca loko cā”ti—4. Fourfold Expositionyā evarūpā diṭṭhi diṭṭhigataṁ …pe… vipariyāsaggāho—Therein what are“four defilements”? The defilement of desire, the defilement of becoming, the defilement of wrong view, the defilement of ignorance.ayaṁ vuccati “anantavādiṭṭhi”.

“four defilements”Tattha katamā pubbantānudiṭṭhi? Therein what isthe defilement of desire?That which in connection with desire is wish for sense pleasure, lust for sense pleasure, passion for sense pleasure, craving for sense pleasure, fondness for sense pleasure, fevering for sense pleasure, yearning for sense pleasure, clinging to sense pleasure. This is called the defilement of desire.Pubbantaṁ ārabbha yā uppajjati diṭṭhi diṭṭhigataṁ …pe… vipariyāsaggāho—the defilement of desireayaṁ vuccati “pubbantānudiṭṭhi”.

Therein what is thedefilement of becoming? That which in connection with becoming is wish for becoming,* clinging to becoming. This is called the defilement of becoming.Tattha katamā aparantānudiṭṭhi? defilement of becomingAparantaṁ ārabbha yā uppajjati diṭṭhi diṭṭhigataṁ …pe… vipariyāsaggāho—* See paragraph895.ayaṁ vuccati “aparantānudiṭṭhi”.

* See paragraph895.Tattha katamaṁ ahirikaṁ? Therein what isthe defilement of wrong view? “The world is eternal” or “the world is not eternal”, “the world is finite” or “the world is infinite”, “vital principle and the body are the same” or “vital principle and the body are different”, “a being (text = tathāgata) exists after death” or “a being does not exist after death” or “a being exists and does not exist after death” or “a being neither exists nor does not exist after death”; that which is similar, wrong view, resorting to wrong view,* inverted grip. This is called the defilement of wrong view. Also all false view is the defilement of wrong view.Yaṁ na hirīyati hiriyitabbena, na hirīyati pāpakānaṁ akusalānaṁ dhammānaṁ samāpattiyā—the defilement of wrong viewidaṁ vuccati “ahirikaṁ”.

* See paragraph249.Tattha katamaṁ anottappaṁ? * See paragraph249.Yaṁ na ottappati ottappitabbena na ottappati pāpakānaṁ akusalānaṁ dhammānaṁ samāpattiyā—Therein what isthe defilement of ignorance? Absence of knowledge of suffering; absence of knowledge of the cause of suffering; absence of knowledge of the cessation of suffering;|absence of knowledge of the way leading to the cessation of suffering; absence of knowledge of the ultimate beginning (of beings); absence of knowledge of the ultimate end (of beings); absence of knowledge of both the ultimate beginning and the ultimate end (of beings); absence of knowledge of specific causality and dependently originated states; that which is similar, absence of knowledge, absence of vision,* barrier of ignorance, the bad root of dullness. This is called the defilement of ignorance. These are four defilements. (1)idaṁ vuccati “anottappaṁ”.

the defilement of ignoranceTattha katamā dovacassatā? * See paragraph180.Sahadhammike vuccamāne dovacassāyaṁ dovacassiyaṁ dovacassatā vippaṭikulaggāhitā vipaccanīkasātatā anādariyaṁ anādaratā agāravatā appatissavatā—* See paragraph180.ayaṁ vuccati “dovacassatā”.

Therein what are“four ties”.*“Four floods”.*“Four bonds”.*“Four attachments”? The attachment of desire, the attachment of wrong view, the attachment of (wrong) habits and practices, the attachment of soul theory.Tattha katamā pāpamittatā? “four tiesYe te puggalā assaddhā dussīlā appassutā maccharino duppaññā, yā tesaṁ sevanā nisevanā saṁsevanā bhajanā sambhajanā bhatti sambhatti sampavaṅkatā—“Four floods”ayaṁ vuccati “pāpamittatā”.

“Four bonds”Tattha katamo anajjavo? “Four attachments”Yo anajjavo anajjavatā jimhatā vaṅkatā kuṭilatā—* See Dhammasaṅgaṇī paragraph 1140 et seq.ayaṁ vuccati “anajjavo”.

* See Dhammasaṅgaṇī paragraph 1140 et seq.Tattha katamo amaddavo? Therein what isthe attachment of desire? That which in connection with desire is wish for sense pleasure,* clinging to sense pleasure. This is called the attachment of desire.Yā amudutā amaddavatā kakkhaḷiyaṁ phārusiyaṁ kakkhaḷatā kaṭhinatā ujucittatā amudutā—the attachment of desireayaṁ vuccati “amaddavo”.

* See paragraph914.Tattha katamā akkhanti? * See paragraph914.Yā akkhanti akkhamanatā anadhivāsanatā caṇḍikkaṁ asuropo anattamanatā cittassa—Therein what isthe attachment of wrong view? “There is no alms-giving; there is no sacrifice,* (there are not) those who themselves having fully known, having realized this world and the next world, make it known (to others)”; that which is similar, wrong view, resorting to wrong view,*2inverted grip. This is called the attachment of wrong view. Excepting the attachment of (wrong) habits and practices and the attachment of soul theory, all false view is the attachment of wrong view.ayaṁ vuccati “akkhanti”.

the attachment of wrong viewTattha katamaṁ asoraccaṁ? * See paragraph971.*2See paragraph249.Kāyiko vītikkamo vācasiko vītikkamo kāyikavācasiko vītikkamo—* See paragraph971.idaṁ vuccati “asoraccaṁ”. *2See paragraph249.Sabbampi dussīlyaṁ asoraccaṁ.

Therein what isthe attachment of (wrong) habits and practices? (The belief in) The purification by means of rule of habit, purification by means of practice, purification by means of both habit and practice of recluses and Brahmins outside this (Teaching); that which is similar, wrong view, resorting to wrong view,* inverted grip. This is called the attachment of (wrong) habits and practices.Tattha katamaṁ asākhalyaṁ? the attachment of (wrong) habits and practicesYā sā vācā kaṇḍakā kakkasā parakaṭukā parābhisajjanī kodhasāmantā asamādhisaṁvattanikā tathārūpiṁ vācaṁ bhāsitā hoti. * See paragraph249.Yā tattha asaṇhavācatā asakhilavācatā pharusavācatā—* See paragraph249.idaṁ vuccati “asākhalyaṁ”.

Thereinwhat isthe attachment of soul theory? Herein the unlearned worldling who does not recognize the Noble Ones, is not versed in the teaching of the Noble Ones, is not disciplined in the teaching of the Noble Ones; does not recognize good men, is not versed in the teaching of good men, is not disciplined in the teaching of good men; regards material qualities as soul; or soul as having material qualities; or material qualities (as being) in soul; or soul (as being) in material qualities; feeling.* Perception.* Mental concomitants.* Regards consciousness as soul; or soul as having consciousness; or consciousness (as being) in soul; or soul (as being) in consciousness; that which is similar, wrong view, resorting to wrong view,*2inverted grip. This is called the attachment of soul theory. These are four attachments. (5)Tattha katamo appaṭisanthāro? the attachment of soul theoryDve paṭisanthārā—* Complete each in general form of final example.*2See paragraph249.āmisapaṭisanthāro ca dhammapaṭisanthāro ca. * Complete each in general form of final example.Idhekacco appaṭisanthārako hoti āmisapaṭisanthārena vā dhammapaṭisanthārena vā—*2See paragraph249.ayaṁ vuccati “appaṭisanthāro”.

Therein what are“four arisings of craving”? When in a bhikkhu the craving arising on account of a robe arises; when in a bhikkhu the craving arising on account of food arises; when in a bhikkhu the craving arising on account of a dwelling arises; when in a bhikkhu the craving arising on account of excellent and more excellent things arises. These are four arisings of craving. (6)Tattha katamā indriyesu aguttadvāratā? “four arisings of craving”Idhekacco cakkhunā rūpaṁ disvā nimittaggāhī hoti anubyañjanaggāhī. Therein what are“four practices of wrong course”? One practises the wrong course of partiality; one practises the wrong course of hatred; one practises the wrong course of dullness; one practises the wrong course of fear; that which is similar, wrong course, the practice of wrong course, the practice of partiality, the practice of categorizing, water practice. These are four practices of wrong course. (7)Yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya na paṭipajjati, na rakkhati cakkhundriyaṁ, cakkhundriye na saṁvaraṁ āpajjati. “four practices of wrong course”Sotena saddaṁ sutvā …pe… Therein what are“four inversions”? Inverted perception, inverted consciousness, inverted view is thus, “In impermanence there is permanence”; inverted perception, inverted consciousness, inverted view is thus, “In pain there is pleasure”; inverted perception, inverted consciousness, inverted view is thus, “In absence of soul there is a soul”; inverted perception, inverted consciousness, inverted view is thus, “In absence of beauty there is beauty”. These are four inversions. (8)ghānena gandhaṁ ghāyitvā …pe… “four inversions”jivhāya rasaṁ sāyitvā …pe… Therein what are“four (types of) ignoble speech”? Having not seen he says he has seen; having not heard he says he has heard; having not sensed otherwise he says he has sensed otherwise;|having not known he says he knows. These are four (types of) ignoble speech. (9)kāyena phoṭṭhabbaṁ phusitvā …pe… “four (types of) ignoble speech”manasā dhammaṁ viññāya nimittaggāhī hoti anubyañjanaggāhī. Therein what are“another four (types of) ignoble speech”? Having seen he says he has not seen; having heard he says he has not heard; having sensed otherwise he says he has not sensed otherwise; having known he says he does not know. These are four (types of) ignoble speech. (10)Yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya na paṭipajjati, na rakkhati manindriyaṁ, manindriye na saṁvaraṁ āpajjati. “another four (types of) ignoble speech”Yā imesaṁ channaṁ indriyānaṁ agutti agopanā anārakkho asaṁvaro—Therein what are“four (types of) wrong action”? Killing beings, taking that which is not given, sexual misconduct, false speech. These are four (types of) wrong action. (11)ayaṁ vuccati “indriyesu aguttadvāratā”.

“four (types of) wrong action”Tattha katamā bhojane amattaññutā? Therein what are“another four (types of) wrong action”? False speech, slanderous speech, harsh speech, frivolous speech. These are four (types of) wrong action. (12)Idhekacco appaṭisaṅkhā ayoniso āhāraṁ āhāreti davāya madāya maṇḍanāya vibhūsanāya. “another four (types of) wrong action”Yā tattha asantuṭṭhitā amattaññutā appaṭisaṅkhā bhojane—Therein what are“four (types of) fear”? Fear of birth, fear of ageing, fear of decay, fear of death. These are four (types of) fear. (13)ayaṁ vuccati “bhojane amattaññutā”.

“four (types of) fear”Tattha katamaṁ muṭṭhassaccaṁ? Therein what are“another four (types of) fear”? Fear of kings, fear of thieves, fear of fire, fear of water. These are four (types of) fear. (14)Yā assati ananussati appaṭissati assati assaraṇatā adhāraṇatā pilāpanatā sammussanatā—“another four (types of) fear”idaṁ vuccati “muṭṭhassaccaṁ”.

Therein what are“another four (types of) fear”? Fear of waves, fear of crocodiles, fear of whirlpools, fear of fierce fish. These are four (types of) fear. (15)Tattha katamaṁ asampajaññaṁ? “another four (types of) fear”Yaṁ aññāṇaṁ adassanaṁ …pe… avijjālaṅgī moho akusalamūlaṁ—Therein what are“another four (types of) fear”? Fear of self-condemnation, fear of condemnation by others, fear of punishment, fear of woeful states. These are four (types of) fear. (16)idaṁ vuccati “asampajaññaṁ”.

“another four (types of) fear”Tattha katamā sīlavipatti? Therein what are“four wrong views”? Wrong view arises firmly as truth thus, “Pleasure and pain are produced by the self”; wrong view arises firmly as truth thus,“Pleasure and pain are produced by another (cause)”; wrong view arises firmly as truth thus, “Pleasure and pain are produced by the self and are produced by another (cause)”; wrong view arises firmly as truth thus, “Pleasure and pain are not produced by the self, are not produced by another (cause) but arise without cause”. These are four wrong views. (17)Yo kāyiko vītikkamo vācasiko vītikkamo kāyikavācasiko vītikkamo—“four wrong views”ayaṁ vuccati “sīlavipatti”. (Here Ends) Fourfold (Exposition)Sabbampi dussīlyaṁ sīlavipatti.

5. Fivefold ExpositionTattha katamā diṭṭhivipatti? Therein what are“five fetters belonging to low (existence)”? Individuality view, doubt, adherence to (wrong) habits|and practices, wish for sense pleasure, illwill. These are five fetters belonging to low (existence). (1)“Natthi dinnaṁ, natthi yiṭṭhaṁ …pe… “five fetters belonging to low (existence)”ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī”ti—Therein what are“five fetters belonging to high (existence)”? Lust for form, lust for the formless, conceit, distraction, ignorance. These are five fetters belonging to high (existence). (2)yā evarūpā diṭṭhi diṭṭhigataṁ …pe… vipariyāsaggāho—“five fetters belonging to high (existence)”ayaṁ vuccati “diṭṭhivipatti”. Therein what are“five (types of) meanness”? Meanness (concerning) dwelling, meanness (concerning) family, meanness (concerning) gain, meanness (concerning) reputation, meanness (concerning) the Doctrine. These are five (types of) meanness. (3)Sabbāpi micchādiṭṭhi diṭṭhivipatti.

“five (types of) meanness”Tattha katamaṁ ajjhattasaṁyojanaṁ? Therein what are“five adhesions”? The adhesion of lust, the adhesion of hatred, the adhesion of dullness, the adhesion of conceit, the adhesion of wrong view. These are five adhesions. (4)Pañcorambhāgiyāni saṁyojanāni—“five adhesions”ajjhattasaṁyojanaṁ. Therein what are“five arrows”? The arrow of lust, the arrow of hatred, the arrow of dullness, the arrow of conceit, the arrow of wrong view. These are five arrows. (5)Pañcuddhambhāgiyāni saṁyojanāni—“five arrows”bahiddhāsaṁyojanaṁ.

Therein what are“five mental spikes”? One is puzzled, doubts, is indeterminate, is not clear about the Teacher; one is puzzled, doubts, is indeterminate, is not clear about the Teaching; one is puzzled, doubts, is indeterminate, is not clear about the Order; one is puzzled, doubts, is indeterminate, is not clear about the precepts; one offends, displeases, mentally afflicts, becomes a spike to fellow disciples. These are five mental spikes. (6)Dukaṁ.

“five mental spikes”3. Tikaniddesa

Therein what are“five (types of) mental bondage”? One is not without lust, not without wish, not without love, not without thirst, not without fever, not without craving for sense pleasure; one is not without lust for the body; one is not without lust for the form (of others).Having eaten as much as fills the stomach one dwells indulging in the pleasure of bed, in the pleasure of lolling, in the pleasure of sleep. One practises the religious life praying for some deva existence thus, “May I by this habit or by this practice or by this austerity or by this religious life become a (high) deva or other kind of deva”. These are five (types of) mental bondage. (7)Tattha katamāni tīṇi akusalamūlāni? “five (types of) mental bondage”Lobho, doso, moho.

Therein what are“five hindrances”? The hindrance of wish for sense pleasure, the hindrance of illwill, the hindrance of sloth and torpor, the hindrance of distraction and remorse, the hindrance of doubt. These are five hindrances. (8)Tattha katamo lobho? “five hindrances”Yo rāgo sārāgo anunayo anurodho nandī nandirāgo cittassa sārāgo icchā mucchā ajjhosānaṁ gedho parigedho saṅgo paṅko ejā māyā janikā sañjananī sibbinī jālinī saritā visattikā sotaṁ visaṭā āyūhanī dutiyā paṇidhi bhavanetti vanaṁ vanatho santhavo sineho apekkhā paṭibandhu āsā āsīsanā āsīsitattaṁ rūpāsā saddāsā gandhāsā rasāsā phoṭṭhabbāsā lābhāsā dhanāsā puttāsā jīvitāsā jappā abhijappā jappanā jappitattaṁ loluppaṁ loluppāyanā loluppāyitattaṁ pucchañjikatā sādhukamyatā adhammarāgo visamalobho nikanti nikāmanā patthanā pihanā sampatthanā kāmataṇhā bhavataṇhā vibhavataṇhā rūpataṇhā arūpataṇhā nirodhataṇhā saddataṇhā gandhataṇhā rasataṇhā phoṭṭhabbataṇhā dhammataṇhā ogho yogo gantho upādānaṁ āvaraṇaṁ nīvaraṇaṁ chadanaṁ bandhanaṁ upakkileso anusayo pariyuṭṭhānaṁ latā vevicchaṁ dukkhamūlaṁ dukkhanidānaṁ dukkhappabhavo mārapāso mārabaḷisaṁ māravisayo taṇhānadī taṇhājālaṁ taṇhāgaddulaṁ taṇhāsamuddo abhijjhā lobho akusalamūlaṁ—Therein what are“five immediate resultant actions”? A mother is deprived of life, a father is deprived of life, an arahant is deprived of life, with wicked consciousness the blood of the|Tathāgata is extravasated, the Order is divided. These are five immediate resultant actions. (9)ayaṁ vuccati “lobho”.

“five immediate resultant actions”Tattha katamo doso? Therein what are“five wrong views”? This some people declare thus, “The soul has perception and is not deceased after death”; this some people declare thus, “The soul has no perception and is not deceased after death”; this some people declare thus, “The soul neither has nor has not perception and is not deceased after death”; (some) make known the annihilation, the destruction, the non-becoming of the existing being (after death) or some people declare Nibbāna in the present existence. These are five wrong views. (10)“Anatthaṁ me acarī”ti āghāto jāyati, “anatthaṁ me caratī”ti āghāto jāyati, “anatthaṁ me carissatī”ti āghāto jāyati, “piyassa me manāpassa anatthaṁ acari …pe… “five wrong views”anatthaṁ carati …pe… Therein what are“five hostile actions”? Killing beings, taking that which is not given, sexual misconduct, false speech, (taking) intoxicating beers, wines and spirits causing heedlessness. These are five hostile actions. (11)anatthaṁ carissatī”ti āghāto jāyati, “appiyassa me amanāpassa atthaṁ acari …pe… “five hostile actions”atthaṁ carati …pe… Therein what are“five misfortunes”? Misfortune through relatives, misfortune through wealth, misfortune through disease, misfortune through (corrupted) morality, misfortune through wrong view. These are five misfortunes. (12)atthaṁ carissatī”ti āghāto jāyati, aṭṭhāne vā pana āghāto jāyati. “five misfortunes”Yo evarūpo cittassa āghāto paṭighāto paṭighaṁ paṭivirodho kopo pakopo sampakopo doso padoso sampadoso cittassa byāpatti manopadoso kodho kujjhanā kujjhitattaṁ doso dussanā dussitattaṁ byāpatti byāpajjanā byāpajjitattaṁ virodho paṭivirodho caṇḍikkaṁ asuropo anattamanatā cittassa—Therein what are“the five disadvantages of impatience”? One is not dear, not pleasant to many people; one is the enemy of many and has many faults; one dies confused; at the breaking up of the bodyafter death one is reborn in the woeful, unhappy, ruinous state of hell. These are the five disadvantages of impatience. (13)ayaṁ vuccati “doso”.

“the five disadvantages of impatience”Tattha katamo moho? Therein what are“five fears”? Fear (concerning) livelihood, fear of disapproval, fear (that is) timidity in assemblies, fear of death, fear of unhappy (rebirth). These are five fears. (14)Dukkhe aññāṇaṁ, dukkhasamudaye aññāṇaṁ, dukkhanirodhe aññāṇaṁ, dukkhanirodhagāminiyā paṭipadāya aññāṇaṁ, pubbante aññāṇaṁ, aparante aññāṇaṁ, pubbantāparante aññāṇaṁ, idappaccayatā paṭiccasamuppannesu dhammesu aññāṇaṁ, yaṁ evarūpaṁ aññāṇaṁ adassanaṁ …pe… avijjālaṅgī moho akusalamūlaṁ—“five fears”ayaṁ vuccati “moho”. Therein what are“five theories of Nibbāna in the present existence”? Herein a certain one, recluse or Brahmin, says thus, views thus, “Because, friend, this soul affected by, possessed of the five strands of sense pleasure, revels; therefore, friend, this soul attains the highest Nibbāna in the present existence”; thus some make known the highest Nibbāna of the existing being in the present existence.Imāni tīṇi akusalamūlāni.

“five theories of Nibbāna in the present existence”Tattha katame tayo akusalavitakkā? Another said to that (person) thus, “Friend, this soul indeed exists, you say such, I do not say it does not exist. Indeed, friend, this soul even by this much does not attain highest Nibbāna in the|present existence, why is that? Friend, sense pleasures are indeed impermanent, suffering, subject to change; in them different states of change arise, (also) sorrow, lamentation, pain (physical), mental pain, despair. Because, friend, this soul, aloof from sense pleasures,* attains and dwells in the first jhāna, therefore, friend, this soul indeed attains highest Nibbāna in the present existence”; thus some make known the highest Nibbāna of the existing being in the present existence.Kāmavitakko, byāpādavitakko, vihiṁsāvitakko.

* See paragraph205.Tattha katamo kāmavitakko? * See paragraph205.Kāmapaṭisaṁyutto takko vitakko micchāsaṅkappo—Another said to that (person) thus, “Friend, this soul indeed exists, you say such, I do not say that it does not exist. Indeed, friend, this soul even by this much does not attain highest Nibbāna in the present existence, why is that? Therein that which is initial application and sustained application, by that much it seems to be gross. Because, friend, this soul, inhibiting initial application and sustained application,* attains and dwells in the second jhāna, therefore, friend, this soul indeed attains highest Nibbāna in the present existence”; thus some make known the highest Nibbāna of the existing being in the present existence.ayaṁ vuccati “kāmavitakko”.

* See paragraph205.Tattha katamo byāpādavitakko? * See paragraph205.Byāpādapaṭisaṁyutto takko vitakko micchāsaṅkappo—Another said to that (person) thus, “Friend, this soul indeed exists, you say such, I do not say that it does not exist. Indeed, friend, this soul even by this much does not attain highest Nibbāna in the present existence, why is that? Therein that which is zestful elation of the mind, by that much it seems to be gross. Because, friend, this soul, desireless of zest,* attains and dwells in the third jhāna, therefore, friend, this soul indeed attainshighest Nibbāna in the present existence”; thus some make known the highest Nibbāna of the existing being in the present existence.ayaṁ vuccati “byāpādavitakko”.

* See paragraph205.Tattha katamo vihiṁsāvitakko? * See paragraph205.Vihiṁsāpaṭisaṁyutto takko vitakko micchāsaṅkappo—Another said to that (person) thus, “Friend, this soul indeed exists, you say such, I do not say that it does not exist. Indeed, friend, this soul even by this much does not attain highest Nibbāna in the present existence, why is that? Therein that which is pleasurable zest, mentally cognized, by that much it seems to be gross. Because, friend, this soul, by the abandoning of pleasure,* attains and dwells in the fourth jhāna, therefore, friend, this soul indeed attains highest Nibbāna in the present existence”; thus|some make known the highest Nibbāna of the existing being in the present existence. These are five theories of Nibbāna in the present existence. (15)ayaṁ vuccati “vihiṁsāvitakko”. * See paragraph205.Ime tayo akusalavitakkā.

* See paragraph205.Tattha katamā tisso akusalasaññā? (Here Ends) Fivefold (Exposition)Kāmasaññā, byāpādasaññā, vihiṁsāsaññā.

6. Sixfold ExpositionTattha katamā kāmasaññā? Therein what are“six roots of contention”? Anger, smirching, envy, hypocrisy, evil wish, stubbornness. These are six roots of contention. (1)Kāmapaṭisaṁyuttā saññā sañjānanā sañjānitattaṁ—“six roots of contention”ayaṁ vuccati “kāmasaññā”.

Therein what are“six (types of) lusting wish”? States of lusting wish connected with sensuousness, (viz.,) lust, infatuation, infatuation of consciousness connected with sensuousness for pleasant visible (objects); for pleasant audible (objects).* For pleasant odorous (objects).* For pleasant sapid (objects).* For pleasant tangible (objects).* Lust, infatuation, infatuation of consciousness connected with sensuousness for pleasant ideational (objects). These are six (types of) lusting wish. (2)Tattha katamā byāpādasaññā? “six (types of) lusting wish”Byāpādapaṭisaṁyuttā saññā sañjānanā sañjānitattaṁ—* Complete each in general form of final example.ayaṁ vuccati “byāpādasaññā”.

* Complete each in general form of final example.Tattha katamā vihiṁsāsaññā? Therein what are“six bases of enmity”? Vexation of consciousness, resentment, hostility, abruptness, absence of delight of consciousness for unpleasant visible (objects); for unpleasant audible (objects).* For unpleasant odorous (objects).* For unpleasant sapid (objects).* For unpleasant tangible (objects).* Vexation of consciousness, resentment, hostility, abruptness, absence of delight of consciousness for unpleasant ideational (objects). These are six bases of enmity. (3)Vihiṁsāpaṭisaṁyuttā saññā sañjānanā sañjānitattaṁ—“six bases of enmity”ayaṁ vuccati “vihiṁsāsaññā”. * Complete each in general form of final example.Imā tisso akusalasaññā.

* Complete each in general form of final example.Tattha katamā tisso akusaladhātuyo? Therein what are“six groupings of craving”? Craving for visible (objects), craving for audible (objects), craving for odorous (objects), craving for sapid (objects), craving for tangible (objects), craving for ideational (objects). These are six groupings of craving. (4)Kāmadhātu, byāpādadhātu, vihiṁsādhātu.

“six groupings of craving”Tattha katamā kāmadhātu? Therein what are“six (types of) disrespect”? One dwells without respect, without deference for the Teacher; one dwells without respect, without deference for the Teaching; one dwells|without respect, without deference for the Order; one dwells without respect, without deference for the precepts; one dwells without respect, without deference for heedfulness; one dwells without respect, without deference for hospitality. These are six (types of) disrespect. (5)Kāmavitakko kāmadhātu. “six (types of) disrespect”Byāpādavitakko byāpādadhātu. Therein what are“six retrogressive states”? Enjoying action, enjoying talk, enjoying sleep, enjoying company, enjoying mixing, enjoying obsessions. These are six retrogressive states. (6)Vihiṁsāvitakko vihiṁsādhātu.

“six retrogressive states”Tattha katamo kāmavitakko? Therein what are“another six retrogressive states”? Enjoying action, enjoying talk, enjoying sleep, enjoying company, contumacy, having evil friends. These are six retrogressive states. (7)Kāmapaṭisaṁyutto takko vitakko micchāsaṅkappo—“another six retrogressive states”ayaṁ vuccati “kāmavitakko”.

Therein what are“six (types of) examining with mental pleasure”? Seeing a visible (object) with the eye one examines the visible (object) which is the cause of mental pleasure; hearing an audible (object) with the ear.* Smelling an odorous (object) with the nose.* Tasting a sapid (object) with the tongue.* Touching a tangible (object) with the body.* Cognizing an ideational (object) with the mind one examines the ideational (object) which is the cause of mental pleasure. These are six (types of) examining with mental pleasure. (8)Tattha katamo byāpādavitakko? “six (types of) examining with mental pleasure”Byāpādapaṭisaṁyutto takko vitakko micchāsaṅkappo—* Complete each in general form of final example.ayaṁ vuccati “byāpādavitakko”.

* Complete each in general form of final example.Tattha katamo vihiṁsāvitakko? Therein what are“six (types of) examining with mental pain”? Seeing a visible (object) with the eye one examines the visible (object) which is the cause of mental pain; hearing an audible (object) with the ear.* Smelling an odorous (object) with the nose.* Tasting a sapid (object) with the tongue.* Touching a tangible (object) with the body.* Cognizing an ideational (object) with the mind one examines the ideational (object) which is the cause of mental pain. These are six (types of) examining with mental pain. (9)Vihiṁsāpaṭisaṁyutto takko vitakko micchāsaṅkappo—“six (types of) examining with mental pain”ayaṁ vuccati “vihiṁsāvitakko”. * Complete each in general form of final example.Imā tisso akusaladhātuyo.

* Complete each in general form of final example.Tattha katamāni tīṇi duccaritāni? Therein what are“six (types of) examining with indifference”? Seeing a visible (object) with the eye one examines the visible (object) which is the cause of indifference; hearing an audible (object) with the ear.* Smelling an odorous (object) with the nose.* Tasting a sapid (object) with the tongue.* Touching a tangible (object) with the body.* Cognizing an ideational|(object) with the mind one examines the ideational (object) which is the cause of indifference. These are six (types of) examining with indifference. (10)Kāyaduccaritaṁ, vacīduccaritaṁ, manoduccaritaṁ.

“six (types of) examining with indifference”Tattha katamaṁ kāyaduccaritaṁ? * Complete each in general form of final example.Pāṇātipāto, adinnādānaṁ, kāmesumicchācāro—* Complete each in general form of final example.idaṁ vuccati “kāyaduccaritaṁ”.

Therein what are“six (types of) mental pleasure connected with sensuousness”? Mental ease, mental pleasure, easeful pleasant experience born of mental contact, easeful pleasant feeling born of mental contact connected with sensuousness for pleasant visible (objects); for pleasant audible (objects).* For pleasant odorous (objects).* For pleasant sapid (objects).* For pleasant tangible (objects).* Mental ease, mental pleasure, easefulpleasant experience born of mental contact, easeful pleasant feeling born of mental contact connected with sensuousness for pleasant ideational (objects). These are six (types of) mental pleasure connected with sensuousness. (11)Tattha katamaṁ vacīduccaritaṁ? “six (types of) mental pleasure connected with sensuousness”Musāvādo, pisuṇā vācā, pharusā vācā, samphappalāpo—* Complete each in general form of final example.idaṁ vuccati “vacīduccaritaṁ”.

* Complete each in general form of final example.Tattha katamaṁ manoduccaritaṁ? Therein what are“six (types of) mental pain connected with sensuousness”? Mental uneasiness, mental pain, uneasy painful experience born of mental contact, uneasy painful feeling born of mental contact connected with sensuousness for unpleasant visible (objects); for unpleasant audible (objects).* For unpleasant odorous (objects).* For unpleasant sapid (objects).* For unpleasant tangible (objects).* Mental uneasiness, mental pain, uneasy painful experience born of mental contact, uneasy painful feeling born of mental contact connected with sensuousness for unpleasant ideational (objects). These are six (types of) mental pain connected with sensuousness. (12)Abhijjhā, byāpādo, micchādiṭṭhi—“six (types of) mental pain connected with sensuousness”idaṁ vuccati “manoduccaritaṁ”.

* Complete each in general form of final example.Tattha katamaṁ kāyaduccaritaṁ? * Complete each in general form of final example.Akusalaṁ kāyakammaṁ kāyaduccaritaṁ, akusalaṁ vacīkammaṁ vacīduccaritaṁ, akusalaṁ manokammaṁ manoduccaritaṁ.

Therein what are“six (types of) indifference connected with sensuousness”? Neither mental ease nor uneasiness, neither-painful-nor-pleasant experience born of mental contact, neither-painful-nor-pleasant feeling born of mental contact connected with sensuousness for visible (objects) which are the causes of indifference; for audible (objects) which are the causes of indifference.* For odorous (objects) which are the causes of indifference.* For sapid (objects) which are the causes of indifference.* For tangible (objects) which are the causes of indifference.* Neither mental|ease nor uneasiness, neither-painful-nor-pleasant experience born of mental contact, neither-painful-nor-pleasant feeling born of mental contact connected with sensuousness for ideational (objects) which are the causes of indifference. These are six (types of) indifference connected with sensuousness. (13)Tattha katamaṁ akusalaṁ kāyakammaṁ? “six (types of) indifference connected with sensuousness”Akusalā kāyasañcetanā akusalaṁ kāyakammaṁ, akusalā vacīsañcetanā akusalaṁ vacīkammaṁ, akusalā manosañcetanā akusalaṁ manokammaṁ. * Complete each in general form of final example.Imāni tīṇi duccaritāni.

* Complete each in general form of final example.Tattha katame tayo āsavā? Therein what are“six wrong views”? Wrong view arises in him firmly as truth thus, “There is a soul in me”; or wrong view arises in him firmly as truth thus, “There is no soul in me”; or wrong view arises in him firmly as truth thus, “I, the soul, recognize a soul”; or wrong view arises in him firmly as truth thus, “I, the soul, recognize no soul”; or wrong view arises in him firmly as truth thus, “I, without a soul, recognize a soul”; or, indeed, wrong view is in him thus, “This soul in me speaks and feels; for a long time in this and that (existence) it experiences the resultant of good and bad actions; this (soul) is not born and never was; this (soul) is not born and never will be; this (soul) is permanent, durable, eternal, not subject to change”; thus wrong view arises in him firmly as truth. These are six wrong views. (14)Kāmāsavo, bhavāsavo, avijjāsavo.

“six wrong views”Tattha katamo kāmāsavo? (Here Ends) Sixfold (Exposition)Yo kāmesu kāmacchando kāmarāgo kāmanandī kāmataṇhā kāmasineho kāmapariḷāho kāmamucchā kāmajjhosānaṁ—7. Sevenfold Expositionayaṁ vuccati “kāmāsavo”.

Therein what are“seven latent tendencies”? The latent tendency of lust for sense pleasure, the latent tendency of repulsion, the latent tendency of conceit, the latent tendency of wrong view, the latent tendency of doubt, the latent tendency of lust for becoming, the latent tendency of ignorance. These are seven latent tendencies. (1)Tattha katamo bhavāsavo? “seven latent tendencies”Yo bhavesu bhavacchando …pe… Therein what are“seven fetters”? The fetter of lust for sense pleasure, the fetter of repulsion, the fetter of conceit, the fetter of wrong view, the fetter of doubt, the fetter of lust for becoming, the fetter of ignorance. These are seven fetters. (2)bhavajjhosānaṁ—“seven fetters”ayaṁ vuccati “bhavāsavo”.

Therein what are“seven evolvements”? The evolvement of lust for sense pleasure, the evolvement of repulsion, the evolvement of conceit, the evolvement of wrong view, the evolvement of doubt, the evolvement of lust for becoming, the evolvement of ignorance. These are seven evolvements. (3)Tattha katamo avijjāsavo? “seven evolvements”Dukkhe aññāṇaṁ …pe… Therein what are“seven vitiated states”? One is without confidence; one is without sense of shame; one is without fear of blame; one is without learning; one is lazy; one is unmindful; one has no wisdom. These are seven vitiated states. (4)avijjālaṅgī moho akusalamūlaṁ—“seven vitiated states”ayaṁ vuccati “avijjāsavo”. Therein what are“seven wrong actions”? Killing beings, taking that which is not given, sexual misconduct, false speech, slanderous speech, harsh speech, frivolous speech. These are seven wrong actions. (5)Ime tayo āsavā.

“seven wrong actions”Tattha katamāni tīṇi saṁyojanāni? Therein what are“seven (types of) conceit”? Conceit, excessive conceit, inordinate conceit, self-disrespect conceit, over-estimating conceit, self-conceit, false conceit. These are seven (types of) conceit. (6)Sakkāyadiṭṭhi, vicikicchā, sīlabbataparāmāso.

“seven (types of) conceit”Tattha katamā sakkāyadiṭṭhi? Therein what are“seven wrong views”? Herein a certain one, recluse or Brahmin, says thus, views thus, “Because, friend, this soul has form, is connected with the four great essentials, is produced from the ovum and semen of mother and father, at the breaking up of the body is annihilated, is destroyed, does not exist after death; therefore, friend, this soul is indeed annihilated completely”; thus some make known the annihilation, destruction, non-becoming of the existing being. (7) (1)Idha assutavā puthujjano ariyānaṁ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṁ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto—“seven wrong views”rūpaṁ attato samanupassati rūpavantaṁ vā attānaṁ attani vā rūpaṁ rūpasmiṁ vā attānaṁ. Another said to that (person) thus, “Friend, this soul indeed exists, you say such, I do not say that it does not exist. Indeed, friend, this soul even by this much is not annihilated completely. Indeed, friend, there is another soul pertaining to devas which has form, is characteristic of the plane of desire, eats the nutrient factor (of food);this you do not know, do not see; this I know, I see; because, friend, that soul at the breaking up of the body is annihilated, is destroyed, does not exist after death; therefore, friend, this soul is indeed annihilated completely”; thus some make known the annihilation, destruction, non-becoming of the existing being. (7) (2)Vedanaṁ …pe… Another said to that (person) thus, “Friend, this soul indeed exists, you say such, I do not say that it does not exist. Indeed, friend, this soul even by this much is not annihilated completely. Indeed, friend, there is another soul pertaining to devas which has form, is mind made having all limbs great and small, having no lack of controlling faculties; this you do not know, do not see; this I know, I see; because, friend, that soul at the breaking up of the body is annihilated is destroyed, does not exist after death; therefore, friend,|this soul is indeed annihilated completely”; thus some make known the annihilation, destruction, non-becoming of the existing being. (7) (3)saññaṁ …pe… Another said to that (person) thus, “Friend, this soul indeed exists, you say such, I do not say that it does not exist. Indeed, friend, this soul even by this much is not annihilated completely. Indeed, friend, there is another soul which, having wholly passed the perceptions of form by terminating perceptions of (sense) impingement, by not attending to diversity of perceptions, (concentrating) thus, `Infinite is space', reaches the state of infinity of space; this you do not know, do not see; this I know, I see; because, friend, that soul at the breaking up of the body is annihilated, is destroyed, does not exist after death; therefore, friend, this soul is indeed annihilated completely”; thus some make known the annihilation, destruction, non-becoming of the existing being. (7) (4)saṅkhāre …pe… Another said to that (person) thus, “Friend, this soul indeed exists, you say such, I do not say that it does not exist. Indeed, friend, this soul even by this much is not annihilated completely. Indeed, friend, there is another soul which, having wholly passed the state of infinity of space (concentrating) thus, `Infinite is consciousness', reaches the state of infinity of consciousness; this you do not know, do not see; this I know, I see; because, friend, that soul at the breaking up of the body is annihilated, is destroyed, does not exist after death; therefore, friend, this soul is indeed annihilated completely”; thus some make known the annihilation, destruction, non-becoming of the existing being. (7) (5)viññāṇaṁ attato samanupassati viññāṇavantaṁ vā attānaṁ attani vā viññāṇaṁ viññāṇasmiṁ vā attānaṁ. Another said to that (person) thus, “Friend, this soul indeed exists, you say such, I do not say that it does not exist. Indeed, friend, this soul even by this much is not annihilated completely. Indeed, friend, there is another soul which, having wholly passed the state of infinity of consciousness (concentrating) thus, `There is nothing whatever', reaches the state of nothingness; this you do not know, do not see;this I know, I see; because, friend, that soul at the breaking up of the body is annihilated, is destroyed, does not exist after death; therefore, friend, this soul is indeed annihilated completely”; thus some make known the annihilation, destruction, non-becoming of the existing being. (7) (6)Yā evarūpā diṭṭhi diṭṭhigataṁ …pe… vipariyāsaggāho—Another said to that (person) thus, “This soul indeed exists, you say such, I do not say that it does not exist. Indeed, friend, this|soul even by this much is not annihilated completely. Indeed, friend, there is another soul which, having wholly passed the state of nothingness reaches the state that is neither perception nor non-perception; this you do not know, do not see; this I know, I see; because, friend, that soul at the breaking up of the body is annihilated, is destroyed, does not exist after death; therefore, friend, this soul is indeed annihilated completely”; thus some make known the annihilation, destruction, non-becoming of the existing being. These are seven wrong views. (7) (7)ayaṁ vuccati “sakkāyadiṭṭhi”.

(Here Ends) Sevenfold (Exposition)Tattha katamā vicikicchā? 8. Eightfold ExpositionSatthari kaṅkhati vicikicchati, dhamme kaṅkhati vicikicchati, saṅghe kaṅkhati vicikicchati, sikkhāya kaṅkhati vicikicchati, pubbante kaṅkhati vicikicchati, aparante kaṅkhati vicikicchati, pubbantāparante kaṅkhati vicikicchati, idappaccayatāpaṭiccasamuppannesu dhammesu kaṅkhati vicikicchati. Therein what are“eight bases of corruption”? Greed, hatred, dullness, conceit, wrong view, doubt, sloth, distraction. These are eight bases of corruption.Yā evarūpā kaṅkhā kaṅkhāyanā kaṅkhāyitattaṁ thambhitattaṁ cittassa manovilekho—“eight bases of corruption”ayaṁ vuccati “vicikicchā”.

Therein what are“eight bases of laziness”? Herein there is work to be done by a bhikkhu; his (thought) is thus, “Indeed there will be work to be done by me, but when doing the work my body will become tired; well, I will lie down”. He lies down, does not arouse energy for the attaining of the unattained, for the obtaining of the unobtained, for the realizing of the unrealized. This is the first base of laziness.Tattha katamo sīlabbataparāmāso? “eight bases of laziness”“Ito bahiddhā samaṇabrāhmaṇānaṁ sīlena suddhi vatena suddhi sīlabbatena suddhī”ti—And again, work is done by the bhikkhu, his (thought) is thus, “Indeed I did the work, but when doing the work my body became tired; well, I will lie down”. He lies down, does not arouse energy for the attaining of the unattained, for the obtaining of the unobtained, for the realizing of the unrealized. This is the second base of laziness.yā evarūpā diṭṭhi diṭṭhigataṁ …pe… vipariyāsaggāho—And again, there is a journey to be made by the bhikkhu,his (thought) is thus, “Indeed there will be a journey to be made by me, but while making the journey my body will become tired; well, I will lie down”. He lies down, does not arouse energy for the attaining of the unattained, for the obtaining of the unobtained, for the realizing of the unrealized. This is the third base of laziness.ayaṁ vuccati “sīlabbataparāmāso”. And again, a journey is made by the bhikkhu, his (thought) is thus, “Indeed I made the journey, but when making the journey|my body became tired; well, I will lie down”. He lies down, does not arouse energy for the attaining of the unattained, for the obtaining of the unobtained, for the realizing of the unrealized. This is the fourth base of laziness.Imāni tīṇi saṁyojanāni.

And again, the bhikkhu wandering through village or town for alms-food does not get sufficient or adequate coarse or fine food, his (thought) is thus, “Indeed, I, wandering through village or town, did not get sufficient or adequate coarse or fine food, this body of mine became tired, not fit for work; well, I will lie down”. He lies down, does not arouse energy for the attaining of the unattained, for the obtaining of the unobtained, for the realizing of the unrealized. This is the fifth base of laziness.Tattha katamā tisso taṇhā? And again, the bhikkhu wandering through village or town for alms-food gets sufficient and adequate coarse or fine food, his (thought) is thus, “Indeed, I, wandering through village or town for alms-food received sufficient and adequate coarse or fine food, this body of mine became tired, not fit for work, like a soaked bean; well, I will lie down”. He lies down, does not arouse energy for the attaining of the unattained, for the obtaining of the unobtained, for the realizing of the unrealized. This is the sixth base of laziness.Kāmataṇhā, bhavataṇhā, vibhavataṇhā.

And again, there arises in the bhikkhu a trifling illness, his (thought) is thus, “This trifling illness has arisen in me, it is proper to lie down; well, I will lie down”. He lies down, does not arouse energy for the attaining of the unattained, for the obtaining of the unobtained, for the realizing of the unrealized. This is the seventh base of laziness.Tattha katamā bhavataṇhā? And again, the bhikkhu is recovered from illness, recently recovered from illness, his (thought) is thus, “Indeed, I have recovered from illness, recently recovered from illness, this body of mine is weak, unfit for work; well, I will lie down”. He lies down, does not arouse energy for the attaining of the unattained, for the obtaining of the unobtained, for the realizing of the unrealized; this is the eighth base of laziness. These are eight bases of laziness.Bhavadiṭṭhisahagato rāgo sārāgo cittassa sārāgo—Thereinin what eight worldly conditions is there deflection of consciousness? Infatuation with gain, hostility to absence of gain, infatuation with popularity, hostility to absence of popularity, infatuation with praise, hostility to blame, infatuation with pleasure, hostility to pain. In these eight worldly conditions there is deflection of consciousness.ayaṁ vuccati “bhavataṇhā”.

in what eight worldly conditions is there deflection of consciousnessTattha katamā vibhavataṇhā? Therein what are“eight (types of) ignoble speech”? Having not seen he says he has seen; having not heard he says he has heard; having not sensed otherwise he says he has sensed otherwise; having not known he says he knows; having seen he says he has not seen; having heard he says he has not heard; having sensed otherwise he says he has not sensed otherwise; having known he says he does not know. These are eight (types of) ignoble speech.Ucchedadiṭṭhisahagato rāgo sārāgo cittassa sārāgo—“eight (types of) ignoble speech”ayaṁ vuccati “vibhavataṇhā”. Therein what are“eight (types of) falseness”? Wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration. These are eight (types of) falseness.Avasesā taṇhā kāmataṇhā.

“eight (types of) falseness”Tattha katamā kāmataṇhā? Therein what are“eight defects of man”? Herein bhikkhus accuse a bhikkhu of an offence; that bhikkhu being accused by bhikkhus of an offence, with absence of mindfulness prevaricates thus, “I do not remember, I do not remember”. This is the first defect of man.Kāmadhātupaṭisaṁyutto rāgo sārāgo cittassa sārāgo—“eight defects of man”ayaṁ vuccati “kāmataṇhā”.

And again bhikkhus accuse a bhikkhu of an offence; that bhikkhu being accused by the bhikkhus of an offence retorts to the accuser himself thus, “What is the good of talking to a foolish incompetent one like you, do you think one such as you should speak to me”? This is the second defect of man.(…) Rūpadhātuarūpadhātupaṭisaṁyutto rāgo sārāgo cittassa sārāgo—And again bhikkhus accuse a bhikkhu of an offence; that bhikkhu being accused by the bhikkhus of an offence, counter-accuses the accuser himself thus, “You, too, have fallen into such an offence as this, first of all you make amends”. This is the third defect of man.ayaṁ vuccati “bhavataṇhā”.

And again bhikkhus accuse a bhikkhu of an offence; that bhikkhu being accused by the bhikkhus of an offence evades by one way or another, takes the conversation outside (the subject), shows anger, hatred, sulkiness. This is the fourth defect of man.(…) Ucchedadiṭṭhisahagato rāgo sārāgo cittassa sārāgo—And again bhikkhus accuse a bhikkhu of an offence;that bhikkhu being accused by the bhikkhus of an offence speaks in the middle of the gathering of bhikkhus, gesticulating senselessly. This is the fifth defect of man.ayaṁ vuccati “vibhavataṇhā”. And again bhikkhus accuse a bhikkhu of an offence; that bhikkhu being accused by the bhikkhus of an offence (speaks) thus, “I am neither fallen into nor am I not fallen into (offence)”, and annoys|the gathering of bhikkhus by being silent. This is the sixth defect of man.Imā tisso taṇhā.

And again bhikkhus accuse a bhikkhu of an offence; that bhikkhu being accused by the bhikkhus of an offence, disregarding the gathering of bhikkhus, disregarding the accuser, though guilty of offence goes away as he wishes. This is the seventh defect of man.Tattha katamā aparāpi tisso taṇhā? And again bhikkhus accuse a bhikkhu of an offence; that bhikkhu being accused by the bhikkhus of an offence says thus, “Why do you venerable ones worry about me so much now that I give up the precepts and return to the worldly life”? He giving up the training and returning to the worldly life says thus, “Now indeed, venerable ones, be delighted”. This is the eighth defect of man. These are eight defects of man.Kāmataṇhā, rūpataṇhā, arūpataṇhā.

Therein what are“eight theories of having non-perception”? The soul has form, is not deceased after death, thus some make this known as “having non-perception”; the soul has no form.* Has form and no form.* Has neither form nor no form.* The soul is finite, is not deceased after death, thus some make this known as “having non-perception”; the soul is infinite, is not deceased after death, thus some make this known as “having non-perception”;the soul is finite and infinite, is not deceased after death, thus some make this known as “having non-perception”; the soul is neither finite nor infinite, is not deceased after death, thus some make this known as “having non-perception”. These are eight theories of having non-perception.Tattha katamā kāmataṇhā? “eight theories of having non-perception”Kāmadhātupaṭisaṁyutto rāgo sārāgo cittassa sārāgo—* Complete each in general form of final example.ayaṁ vuccati “kāmataṇhā”.

* Complete each in general form of final example.Tattha katamā rūpataṇhā? Therein what are“eight theories of having neither perception nor non-perception”? The soul has form, is not deceased after death, thus some make this known as “having neither perception nor non-perception”; the soul has no form, is not deceased after death, thus some make this known as “having neither perception nor non-perception”; the soul has form and no form, is not deceased after death, thus some make this known as “having neither perception nor non-perception”; the soul has neither form nor no form, is not deceased after death, thus some make this known as “having neither perception nor non-perception”; the soul is finite, is not deceased after death, thus some make this known as “having neither perception nor non-perception”;|the soul is infinite, is not deceased after death, thus some make this known as “having neither perception nor non-perception”; the soul is finite and infinite, is not deceased after death, thus some make this known as “having neither perception nor non-perception”; the soul is neither finite nor infinite, is not deceased after death, thus some make this known as “having neither perception nor non-perception”. These are eight theories of having neither perception nor non-perception.Rūpadhātupaṭisaṁyutto rāgo sārāgo cittassa sārāgo—“eight theories of having neither perception nor non-perception”ayaṁ vuccati “rūpataṇhā”.

(Here Ends) Eightfold (Exposition)Tattha katamā arūpataṇhā? 9. Ninefold ExpositionArūpadhātupaṭisaṁyutto rāgo sārāgo cittassa sārāgo—Therein what are“nine bases of vexation”? “He has done me harm”, thus vexation arises; “He is doing me harm”, thus vexation arises; “He will do me harm”, thus vexation arises; “He has done harm to one dear and pleasant to me,* he is doing harm,* he will do harm”, thus vexation arises; “He has done good to one not dear and not pleasant to me,* he is doing good,* he will do good”, thus vexation arises. These are nine bases of vexation.ayaṁ vuccati “arūpataṇhā”. “nine bases of vexation”Imā tisso taṇhā.

* Complete appropriately.Tattha katamā aparāpi tisso taṇhā? * Complete appropriately.Rūpataṇhā, arūpataṇhā, nirodhataṇhā.

Therein what are“nine impurities of man”? Anger, smirching, envy, meanness, deceit, hypocrisy, false speech, evil wish, false view. These are nine impurities of man.Tattha katamā rūpataṇhā? “nine impurities of man”Rūpadhātupaṭisaṁyutto rāgo sārāgo cittassa sārāgo—Therein what is“ninefold conceit”? In one who is better the conceit thus, “I am better”;in one who is better the conceit thus, “I am equal”; in one who is better the conceit thus, “I am inferior”; in one who is equal the conceit thus, “I am better”; in one who is equal the conceit thus, “I am equal”; in one who is equal the conceit thus, “I am inferior”; in one who is inferior the conceit thus, “I am better”; in one who is inferior the conceit thus, “I am equal”; in one who is inferior the conceit thus, “I am inferior”. This is ninefold conceit.ayaṁ vuccati “rūpataṇhā”.

“ninefold conceit”Tattha katamā arūpataṇhā? Therein what are“nine states rooted in craving”? Depending on craving there is continuous seeking; depending on continuous seeking there is gain; depending on gain there is judgement; depending on judgement there is lustful wish; depending on lustful|wish there is clinging; depending on clinging there is possessiveness; depending on possessiveness there is meanness; depending on meanness there is protection; on account of protection—holding sticks, holding weapons, quarrelling, disputing, contention, (calling) “you, you”, slandering, false speech and many evil bad states arise. These are nine states rooted in craving.Arūpadhātupaṭisaṁyutto rāgo sārāgo cittassa sārāgo—“nine states rooted in craving”ayaṁ vuccati “arūpataṇhā”.

Therein what are“nine (types of) perturbation”? “(I) am”, this is a perturbation; “I am”, this is a perturbation; “I this (person) am”, this is a perturbation; “I shall be”, this is a perturbation; “I shall have form”, this is a perturbation; “I shall have no form”, this is a perturbation; “I shall have perception”, this is a perturbation; “I shall have non-perception”, this is a perturbation; “I shall have neither perception nor non-perception”, this is a perturbation. These are nine (types of) perturbation.Tattha katamā nirodhataṇhā? “nine (types of) perturbation”Ucchedadiṭṭhisahagato rāgo sārāgo cittassa sārāgo—Therein what are“nine (types of) imagination, nine (types of) unsteadiness, nine (types of) obsession, nine (mental) conditions”? “(I) am”, this is a (mental) condition; “I am”, this is a (mental) condition; “I this (person) am”, this is a (mental) condition;“I shall be”, this is a (mental) condition; “I shall have form”, this is a (mental) condition; “I shall have no form”, this is a (mental) condition; “I shall have perception”, this is a (mental) condition; “I shall have non-perception”, this is a (mental) condition; “I shall have neither perception nor non-perception”, this is a (mental) condition. These are nine (mental) conditions.ayaṁ vuccati “nirodhataṇhā”. “nine (types of) imagination, nine (types of) unsteadiness, nine (types of) obsession, nine (mental) conditions”Imā tisso taṇhā.

(Here Ends) Ninefold (Exposition)Tattha katamā tisso esanā? 10. Tenfold ExpositionKāmesanā, bhavesanā, brahmacariyesanā.

Therein what are“ten bases of corruption”? Greed, hatred, dullness, conceit, wrong view, doubt, sloth, distraction, absence of sense of shame, absence of fear of blame. These are ten bases of corruption.Tattha katamā kāmesanā? “ten bases of corruption”Yo kāmesu kāmacchando …pe… Therein what are“ten bases of vexation”? “He has done me harm”, thus vexation arises; “He is doing me harm”, thus vexation arises; “He will do me harm”, thus vexation arises; “He has done|harm to one dear and pleasant to me,* he is doing harm,* he will do harm”, thus vexation arises; “He has done good to one not dear and not pleasant to me,* he is doing good,* he will do good”, thus vexation arises; or vexation arises unreasonably. These are ten bases of vexation.kāmajjhosānaṁ—“ten bases of vexation”ayaṁ vuccati “kāmesanā”.

* Complete appropriately.Tattha katamā bhavesanā? * Complete appropriately.Yo bhavesu bhavacchando …pe… Therein what are“ten paths of bad action”? Killing beings, taking that which is not given, sexual misconduct, false speech, slanderous speech, harsh speech, frivolous speech, covetousness, illwill, false view. These are ten paths of bad action.bhavajjhosānaṁ—“ten paths of bad action”ayaṁ vuccati “bhavesanā”.

Therein what are“ten fetters”? The fetter of lust for sense pleasure, the fetter of repulsion, the fetter of conceit, the fetter of wrong view, the fetter of doubt, the fetter of adherence to habits and practices, the fetter of lust for becoming, the fetter of envy, the fetter of meanness, the fetter of ignorance. These are ten fetters.Tattha katamā brahmacariyesanā? “ten fetters”“Sassato loko”ti vā, “asassato loko”ti vā …pe… Therein what are“ten (types of) falseness”? Wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness,wrong concentration, false knowledge, false freedom. These are ten (types of) falseness.“neva hoti na na hoti tathāgato paraṁ maraṇā”ti vā yā evarūpā diṭṭhi diṭṭhigataṁ …pe… vipariyāsaggāho—“ten (types of) falseness”ayaṁ vuccati “brahmacariyesanā”.

Therein what is“false view that has ten bases”? “There is no alms-giving; there is no sacrifice; there is no offering; there is no fruit or resultant of actions done rightly and done wrongly; there is no this world; there is no next world; there is no mother; there is no father; there are no beings born spontaneously; there are not in the world recluses and Brahmins who have reached the highest point, who are well practised; who themselves having fully known, having realized this world and the next world make it known (to others)”. This is false view that has ten bases.Tattha katamā kāmesanā? “false view that has ten bases”Kāmarāgo, tadekaṭṭhaṁ akusalaṁ kāyakammaṁ vacīkammaṁ manokammaṁ—Therein what is“extremist view that has ten bases”? “The world is eternal” or “the world is not eternal”, “the world is finite” or “the world is infinite”, “vital principle and the body are the same” or “vital principle and the body are different”, “a being (text = tathāgata) exists after death” or “a being does not exist after death” or “a being exists and does not exist after death” or “a being neither exists nor does not exist after death”. This is extremist view that has ten bases.ayaṁ vuccati “kāmesanā”.

“extremist view that has ten bases”Tattha katamā bhavesanā? (Here Ends) Tenfold (Exposition)Bhavarāgo tadekaṭṭhaṁ akusalaṁ kāyakammaṁ vacīkammaṁ manokammaṁ—Exposition of the Occurrences of Cravingayaṁ vuccati “bhavesanā”.

Therein what are“eighteen occurrences of craving in connection with internal (aggregates)”? There is, “I am”; there is, “I am such an one”; there is, “I am also”; there is, “I am otherwise”; there is, “I shall be”; there is, “I shall be such an one”; there is, “I also shall be”; there is, “I shall be otherwise”; there is, “I am eternal”; there is, “I am not eternal”; there is, “I may be”; there is, “I may be such an one”; there is, “I also may be”; there is, “I may be otherwise”; there is, “would that I may be”; there is, “would that I may be such an one”; there is, “would that I also may be”; there is, “would that I may be otherwise”.Tattha katamā brahmacariyesanā? “eighteen occurrences of craving in connection with internal (aggregates)”Antaggāhikā diṭṭhi tadekaṭṭhaṁ akusalaṁ kāyakammaṁ vacīkammaṁ manokammaṁ—And how is there, “I am”? Making no distinction with regard to any state (either) material quality, feeling, perception, mental concomitants (or) consciousness, one gets the wish, “I am”; one gets the conceit, “I am”; one gets the wrong view, “I am”; when this happens there are these obsessions, “I am such an one” or “I am also” or “I am otherwise”. (1)ayaṁ vuccati “brahmacariyesanā”. And how is there, “I am such an one”? “I am a ruler” or “I am a Brahmin” or “I am a merchant” or “I am an artisan” or “I am a householder” or “I am an ascetic” or “I am a deva” or “I am a human being” or “I have material form” or “I have no material form” or “I have perception” or “I have non-perception” or “I have `neither perception nor non-perception”'. Thus there is, “I am such an one”. (2)Imā tisso esanā.

And how is there, “I am also”? Comparing another person (with himself), “As he is a ruler, so also am I a ruler” or “as he is a Brahmin, so also am I a Brahmin” or “as he is a merchant, so also am I a merchant” or “as he is an artisan, so also am I an artisan” or “as he is a householder, so also am I a householder” or “as he is an ascetic, so also am I an ascetic” or “as he is a deva, so also am I a deva” or “as he is a human being, so also am I a human being” or “as he has material form, so also have I material form” or “as he has no material form, so also have I no material form” or “as he has perception, so also have I perception” or “as he has non-perception, so also have I non-perception” or “as he has `neither perception nor non-perception', so also have I `neither perception nor non-perception”'. Thus there is, “I am also”. (3)Tattha katamā tisso vidhā? And how is there, “I am otherwise”? Comparing another person|(with himself), “As he is a ruler, I am not a ruler in the same way” or “as he is a Brahmin, I am not a Brahmin in the same way” or “as he is a merchant, I am not a merchant in the same way” or “as he is an artisan, I am not an artisan in the same way” or “as he is a householder, I am not a householder in the same way” or “as he is an ascetic, I am not an ascetic in the same way” or “as he is a deva, I am not a deva in the same way” or “as he is a human being, I am not a human being in the same way” or“as he has material form, I do not have material form in the same way” or “as he has `no material form', I do not have `no material form' in the same way” or “as he has perception, I do not have perception in the same way” or “as he has non-perception, I do not have non-perception in the same way” or “as he has `neither perception nor non-perception', I do not have `neither perception nor non-perception”' in the same way”. Thus there is, “I am otherwise”. (4)“Seyyohamasmī”ti vidhā, “sadisohamasmī”ti vidhā, “hīnohamasmī”ti vidhā—And how is there, “I shall be”? Making no distinction with regard to any state (either) material quality, feeling, perception, mental concomitants (or) consciousness, one gets the wish, “I shall be”; one gets the conceit, “I shall be”; one gets the wrong view, “I shall be”; when this happens there are these obsessions, “I shall be such an one” or “I also shall be” or “I shall be otherwise”. (5)imā tisso vidhā.

And how is there, “I shall be such an one”? “I shall be a ruler” or “I shall be a Brahmin” or “I shall be a merchant” or “I shall be an artisan” or “I shall be a householder” or “I shall be an ascetic” or “I shall be a deva” or “I shall be a human being” or “I shall have material form” or “I shall have no material form” or “I shall have perception” or “I shall have non-perception” or “I shall have `neither perception nor non-perception”. Thus there is, “I shall be otherwise”. (6)Tattha katamāni tīṇi bhayāni? And how is there, “I also shall be”? Comparing another person (with himself), “As he will be a ruler, so also shall I be a ruler” or “as he will be a Brahmin, so also shall I be a Brahmin” or* “as he will have `neither perception nor non-perception', so also shall I have `neither perception nor non-perception”'. Thus there is, “I also shall be”. (7)Jātibhayaṁ, jarābhayaṁ, maraṇabhayaṁ.

* Intermediate items as earlier.Tattha katamaṁ jātibhayaṁ? * Intermediate items as earlier.Jātiṁ paṭicca bhayaṁ bhayānakaṁ chambhitattaṁ lomahaṁso cetaso utrāso—And how is there, “I shall be otherwise”? Comparing another person (with himself), “As he will be a ruler, I shall not be a ruler in the same way” or “as he will be a Brahmin, I shall not be a|Brahmin in the same way” or* “as he will have `neither perception nor non-perception', I shall not have `neither perception nor non-perception' in the same way”. Thus there is, “I shall be otherwise”. (8)idaṁ vuccati “jātibhayaṁ”.

* Intermediate items as earlier.Tattha katamaṁ jarābhayaṁ? * Intermediate items as earlier.Jaraṁ paṭicca bhayaṁ bhayānakaṁ chambhitattaṁ lomahaṁso cetaso utrāso—And how is there, “I am eternal”? Making no distinction with regard to any state (either) material quality, feeling, perception, mental concomitants (or) consciousness, (there is), “I am permanent, I am durable, I am eternal, I am not subject to change”. Thus there is, “I am eternal”. (9)idaṁ vuccati “jarābhayaṁ”.

And how is there, “I am not eternal”? Making no distinction with regard to any state (either) material quality, feeling, perception, mental concomitants (or) consciousness, (there is), “I shall be annihilated, I shall be destroyed, I shall not be”. Thus there is, “I am not eternal”. (10)Tattha katamaṁ maraṇabhayaṁ? And how is there, “I may be”? Making no distinction with regard to any state (either) material quality, feeling, perception, mental concomitants (or) consciousness, one gets the wish, “I may be”; one gets the conceit, “I may be”; one gets the wrong view, “I may be”; when this happens there are these obsessions, “I may be such an one” or “I also may be” or “I may be otherwise”. (11)Maraṇaṁ paṭicca bhayaṁ bhayānakaṁ chambhitattaṁ lomahaṁso cetaso utrāso—And how is there, “I may be such an one”? “I may be a ruler” or “I may be a Brahmin” or “I may be a merchant” or “I may be an artisan” or “I may be a householder” or “I may be an ascetic” or “I may be a deva” or “I may be a human being” or “I may have material form” or “I may have no material form” or “I may have perception” or “I may have non-perception” or “I may have `neither perception nor non-perception”'. Thus there is, “I may be such an one”. (12)idaṁ vuccati “maraṇabhayaṁ”. And how is there, “I also may be”? Comparing another person (with himself), “As he may become a ruler, so also I may become a ruler” or “as he may become a Brahmin, so also I may become a Brahmin” or* “as he may have `neither perception nor non-perception', so also I may have `neither perception nor non-perception”'. Thus there is, “I also may be”. (13)Imāni tīṇi bhayāni.

* Intermediate items as earlier.Tattha katamāni tīṇi tamāni? * Intermediate items as earlier.Atītaṁ vā addhānaṁ ārabbha kaṅkhati vicikicchati nādhimuccati na sampasīdati, anāgataṁ vā addhānaṁ ārabbha kaṅkhati vicikicchati nādhimuccati na sampasīdati, etarahi vā paccuppannaṁ addhānaṁ ārabbha kaṅkhati vicikicchati nādhimuccati na sampasīdati—And how is there, “I may be otherwise”? Comparing another person (with himself), “Should he be a ruler, I might not be a ruler|in the same way” or “should he be a Brahmin, I might not be a Brahmin in the same way” or* “should he have `neither perception nor non-perception', I might not have `neither perception nor non-perception' in the same way”. Thus there is, “I may be otherwise”. (14)imāni tīṇi tamāni.

* Intermediate items as earlier.Tattha katamāni tīṇi titthāyatanāni? * Intermediate items as earlier.Idhekacco samaṇo vā brāhmaṇo vā evaṁvādī hoti evaṁdiṭṭhī—And how is there, “Would that I may be”? Making no distinction with regard to any state (either) material quality, feeling, perception, mental concomitants (or) consciousness, one gets the wish, “Would that I may be”; one gets the conceit, “would that I may be”; one gets the wrong view, “would that I may be”; when this happens there are these obsessions, “would that I may be such an one” or “would that I also may be” or “would that I may be otherwise”. (15)“yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, sabbaṁ taṁ pubbe katahetū”ti; And how is there, “Would that I may be such an one”? “Would that I may be a ruler” or “would that I may be a Brahmin” or “would that I may be a merchant” or “would that I may be an artisan” or “would that I may be a householder” or “would that I may be an ascetic”or “would that I may be a deva” or “would that I may be a human being” or “would that I may have material form” or “would that I may have no material form” or “would that I may have perception” or “would that I may have non-perception” or “would that I may have `neither perception nor non-perception”'. Thus there is, “Would that I may be such an one”. (16)idha panekacco samaṇo vā brāhmaṇo vā evaṁvādī hoti evaṁdiṭṭhī—And how is there, “Would that I also may be”? Comparing another person (with himself), “As he may become a ruler, would that I also may become a ruler” or “as he may become a Brahmin, would that I also may become a Brahmin” or* “as he may have `neither perception nor non-perception', would that I also may have `neither perception nor non-perception”'. Thus there is, “Would that I also may be”. (17)“yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, sabbaṁ taṁ issaranimmānahetū”ti; * Intermediate items as earlier.idha panekacco samaṇo vā brāhmaṇo vā evaṁvādī hoti evaṁdiṭṭhī—* Intermediate items as earlier.“yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, sabbaṁ taṁ ahetu appaccayā”ti—And how is there, “Would that I may be otherwise”? Comparing another person (with himself), “As he may become a ruler, would that I may not become a ruler in the same way” or “as he may become a Brahmin, would that I may not become a Brahmin in the same way” or* “as he may have `neither perception nor non-perception', would that I may not have `neither perception nor|non-perception' in the same way”. Thus there is, “Would that I may be otherwise”. (18)imāni tīṇi titthāyatanāni.

* Intermediate items as earlier.Tattha katame tayo kiñcanā? * Intermediate items as earlier.Rāgo kiñcanaṁ, doso kiñcanaṁ, moho kiñcanaṁ—These are eighteen occurrences of craving in connection with internal (aggregates).ime tayo kiñcanā.

Therein what are“eighteen occurrences of craving in connection with external (aggregates)”? There is, “By means of this I am”; there is, “by means of this I am such an one”; there is, “by means of this I am also”; there is, “by means of this I am otherwise”; there is, “by means of this I shall be”; there is, “by means of this I shall be such an one”; there is, “by means of this I also shall be”; there is, “by means of this I shall be otherwise”; there is, “by means of this I am eternal”; there is, “by means of this I am not eternal”; there is, “by means of this I may be”; there is, “by means of this I may be such an one”; there is, “by means of this I also may be”; there is, “by means of this I may be otherwise”; there is, “by means of this, would that I may be”; there is, “by means of this, would that I may be such an one”; there is, “by means of this, would that I also may be”; there is, “by means of this, would that I may be otherwise”.Tattha katamāni tīṇi aṅgaṇāni? “eighteen occurrences of craving in connection with external (aggregates)”Rāgo aṅgaṇaṁ, doso aṅgaṇaṁ, moho aṅgaṇaṁ—And how is there, “By means of this I am”?Making distinction with regard to a certain state (either) material quality, feeling, perception, mental concomitants (or) consciousness, one gets the wish, “By means of this I am”; one gets the conceit, “by means of this I am”; one gets the wrong view, “by means of this I am”; when this happens there are these obsessions, “by means of this I am such an one” or “by means this I am also” or “by means of this I am otherwise”. (1)imāni tīṇi aṅgaṇāni.

And how is there, “By means of this I am such an one”? “By means of this I am a ruler” or “by means of this I am a Brahmin” or “by means of this I am a merchant” or “by means of this I am an artisan” or “by means of this I am a householder” or “by means of this I am an ascetic” or “by means of this I am a deva” or “by means of this I am a human being” or “by means of this I have material form” or “by means of this I have no material form” or “by means of this I have perception” or “by means of this I have non-perception” or “by means of this I have `neither|perception nor non-perception”'. Thus there is, “By means of this I am such an one”. (2)Tattha katamāni tīṇi malāni? And how is there, “By means of this I am also”? Comparing another person (with himself), “As he is a ruler, so by means of this I also am a ruler” or “as he is a Brahmin, so by means of this I also am a Brahmin” or* “as he has `neither perception nor non-perception', so by means of this I also have `neither perception nor non-perception”'. Thus there is, “By means of this I am also”. (3)Rāgo malaṁ, doso malaṁ, moho malaṁ—* Intermediate items as earlier.imāni tīṇi malāni.

* Intermediate items as earlier.Tattha katamāni tīṇi visamāni? And how is there, “By means of this I am otherwise”? Comparing another person (with himself), “As he is a ruler, by means of this I am not a ruler in the same way” or “as he is a Brahmin, by means of this I am not a Brahmin in the same way” or* “as he has `neither perception nor non-perception', by means of this I do not have `neither perception nor non-perception' in the same way”. Thus there is, “By means of this I am otherwise”. (4)Rāgo visamaṁ, doso visamaṁ, moho visamaṁ—* Intermediate items as earlier.imāni tīṇi visamāni.

* Intermediate items as earlier.Tattha katamāni aparānipi tīṇi visamāni? And how is there, “By means of this I shall be”? Making distinction with regard to a certain state (either) material quality, feeling, perception, mental concomitants (or) consciousness, one gets the wish, “By means of this I shall be”; one gets the conceit, “by means of this I shall be”; one gets the wrong view, “by means of this I shall be”; when this happens there are these obsessions, “by means of this I shall be such an one” or “by means of this I also shall be” or “by means of this I shall be otherwise”. (5)Kāyavisamaṁ, vacīvisamaṁ, manovisamaṁ—And how is there, “By means of this I shall be such an one”? “By means of this I shall be a ruler” or*“by means of this I shall have no material form” or “by means of this I shall have perception” or “by means of this I shall have non-perception” or “by means of this I shall have `neither perception nor non-perception”'. Thus there is, “By means of this I shall be such an one”. (6)imāni tīṇi visamāni.

* Intermediate items as earlier.Tattha katame tayo aggī? * Intermediate items as earlier.Rāgaggi, dosaggi, mohaggi—And how is there, “By means of this I also shall be”? Comparing another person (with himself), “As he will be a ruler, so by means of this I also shall be a ruler” or “as he will be a Brahmin, so by means of this I also shall be a Brahmin” or* “as he will have `neither perception nor non-perception', so by means of this I also|shall have `neither perception nor non-perception”'. Thus there is, “By means of this I also shall be”. (7)ime tayo aggī.

* Intermediate items as earlier.Tattha katame tayo kasāvā? * Intermediate items as earlier.Rāgakasāvo, dosakasāvo, mohakasāvo—And how is there, “By means of this I shall be otherwise”? Comparing another person (with himself), “As he will be a ruler, by means of this I shall not be a ruler in the same way” or “as he will be a Brahmin, by means of this I shall not be a Brahmin in the same way” or* “as he will have `neither perception nor non-perception', by means of this I shall not have `neither perception nor non-perception' in the same way”. Thus there is, “By means of this I shall be otherwise”. (8)ime tayo kasāvā.

* Intermediate item s as earlier.Tattha katame aparepi tayo kasāvā? * Intermediate item s as earlier.Kāyakasāvo, vacīkasāvo, manokasāvo—And how is there, “By means of this I am eternal”? Making distinction with regard to a certain state (either) material quality, feeling, perception, mental concomitants (or) consciousness, (there is), “By means of this I am permanent, I am durable, I am eternal, I am not subject to change”. Thus there is, “By means of this I am eternal”. (9)ime tayo kasāvā.

And how is there, “By means of this I am not eternal”? Making distinction with regard to a certain state (either) material quality, feeling, perception, mental concomitants (or) consciousness, (there is), “By means of this I shall be annihilated, I shall be destroyed, I shall not be”. Thus there is, “By means of this I am not eternal”. (10)Tattha katamā assādadiṭṭhi? And how is there, “By means of this I may be”? Making distinction with regard to a certain state (either) material quality, feeling, perception, mental concomitants (or) consciousness, one gets the wish, “By means of this I may be”; one gets the conceit, “by means of this I may be”; one gets the wrong view, “by means of this I may be”; when this happens there are these obsessions, “by means of this I may be such an one” or “by means of this I also may be” or “by means of this I may be otherwise”. (11)Idhekacco samaṇo vā brāhmaṇo vā evaṁvādī hoti evaṁdiṭṭhī—And how is there, “By means of this I may be such an one”? “By means of this I may be a ruler” or “by means of this I may be a Brahmin” or “by means of this I may be a merchant” or “by means of this I may be an artisan” or “by means of this I may be a householder” or “by means of this I may be an ascetic” or “by means of this I may be a deva” or “by means of this I may|be a human being” or “by means of this I may have material form” or “by means of this I may have no material form” or “by means of thisI may have perception” or “by means of this I may have non-perception” or “by means of this I may have `neither perception nor non-perception”'. Thus there is, “By means of this I may be such an one”. (12)“natthi kāmesu doso”ti. And how is there, “By means of this I also may be”? Comparing another person (with himself), “As he may become a ruler, so by means of this I also may become a ruler” or “as he may become a Brahmin, so by means of this I also may become a Brahmin” or* “as he may have `neither perception nor non-perception', so by means of this I also may have `neither perception nor non-perception”'. Thus there is, “By means of this I also may be”. (13)So kāmesu pātabyataṁ āpajjati. * Intermediate items as earlier.Ayaṁ vuccati “assādadiṭṭhi”.

* Intermediate items as earlier.Tattha katamā attānudiṭṭhi? And how is there, “By means of this I may be otherwise”? Comparing another person (with himself), “Should he be a ruler, by means of this I might not be a ruler in the same way” or “should he be a Brahmin, by means of this I might not be a Brahmin in the same way” or* “as he may have `neither perception nor non-perception', by means of this I may not have `neither perception nor non-perception' in the same way”. Thus there is, “By means of this I may be otherwise”. (14)Idha assutavā puthujjano ariyānaṁ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṁ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto—* Intermediate items as earlier.rūpaṁ attato samanupassati rūpavantaṁ vā attānaṁ attani vā rūpaṁ rūpasmiṁ vā attānaṁ. * Intermediate items as earlier.Vedanaṁ …pe… And how is there, “By means of this, would that I may be”? Making distinction with regard to a certain state (either) material quality, feeling, perception, mental concomitants (or) consciousness, one gets the wish, “By means of this, would that I may be”; one gets the conceit, “by means of this, would that I may be”; one gets the wrong view, “by means of this, would that I may be”; when this happens there are these obsessions, “by means of this, would that I may be such an one” or “by means of this, would that I also may be” or “by means of this, would that I may be otherwise”. (15)saññaṁ …pe… And how is there, “By means of this, would that I may be such an one”? “By means of this, would that I may be a ruler” or “by means of this, would that I may be a Brahmin” or “by means of this, would that I may be a merchant” or “by means of this, would that I may be an artisan” or “by means of this, would that|I may be a householder” or “by means of this, would that I may be an ascetic” or “by means of this, would that I may be a deva” or “by means of this, would that I may be a human being” or “by means of this, would that I may have material form” or “by means of this, would that I may have no material form” or “by means of this, would that I may have perception” or “by means of this, would that I may have non-perception” or “by means of this, would that I may have `neither perception nor non-perception”'. Thus there is, “By means of this, would that I may be such an one”. (16)saṅkhāre …pe… And how is there, “By means of this, would that I also may be”? Comparing another person (with himself), “As he may become a ruler, by means of this, would that I also may become a ruler” or “as he may become a Brahmin, by means of this, would that I also may become a Brahmin” or* “as he may have `neither perception nor non-perception', by means of this, would that I also may have `neither perception nor non-perception”'. Thus there is, “By means of this, would that I also may be”. (17)viññāṇaṁ attato samanupassati viññāṇavantaṁ vā attānaṁ attani vā viññāṇaṁ viññāṇasmiṁ vā attānaṁ. * Intermediate items as earlier.Yā evarūpā diṭṭhi diṭṭhigataṁ …pe… vipariyāsaggāho—* Intermediate items as earlier.ayaṁ vuccati “attānudiṭṭhi”.

And how is there, “By means of this, would that I may be otherwise”?Comparing another person (with himself), “As he may become a ruler, by means of this, would that I may not become a ruler in the same way” or “as he may become a Brahmin, by means of this, would that I may not become a Brahmin in the same way” or* “as he may have `neither perception nor non-perception', by means of this, would that I may not have `neither perception nor non-perception' in the same way”. Thus there is, “By means of this, would that I may be otherwise”. (18)Tattha katamā micchādiṭṭhi? These are eighteen occurrences of craving in connection with external (aggregates).“Natthi dinnaṁ, natthi yiṭṭhaṁ …pe… Thus these eighteen occurrences of craving in connection with internal (aggregates); these eighteen occurrences of craving in connection with external (aggregates); (taking) these together collectively and briefly there are thirty-six occurrences of craving. Thus the similar thirty-six past occurrences of craving; thirty-six future occurrences of craving; thirty-six present occurrences of craving; (taking) these together collectively and briefly there are one hundred and eight occurrences of craving.ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī”ti—Therein what are the“sixty-two wrong views which were spoken of by the Bhagavā in the Brahmajāla Exposition”? Four eternalistic theories; four partial eternalistic theories; four finite and infinite theories; four eel-wriggling theories; two theories (of occurrences) arising without cause; sixteen theories on having perception; eight theories on having non-perception; eight theories on “neither perception nor non-perception”; seven annihilationistic theories; five theories on Nibbāna in the present existence. These are the sixty-two wrong views which were spoken of by the Bhagavā in the Brahmajāla Exposition.yā evarūpā diṭṭhi diṭṭhigataṁ …pe… vipariyāsaggāho—“sixty-two wrong views which were spoken of by the Bhagavā in the Brahmajāla Exposition”ayaṁ vuccati “micchādiṭṭhi”. Analysis of Small Items is EndedSassatadiṭṭhi assādadiṭṭhi, sakkāyadiṭṭhi attānudiṭṭhi, ucchedadiṭṭhi micchādiṭṭhi.

The Book of Analysis, an English translation of the Pali Abhidhamma Vibhaṅga. Translated byPaṭhamkyaw Ashin Thiṭṭila (Seiṭṭhila). Published by Pali Text Society,1969.Tattha katamā arati? Paṭhamkyaw Ashin Thiṭṭila (Seiṭṭhila)Pantesu vā senāsanesu aññataraññataresu vā adhikusalesu dhammesu arati aratitā anabhirati anabhiramaṇā ukkaṇṭhitā paritassitā—This SuttaCentral edition was prepared byManfred WierichandVen. Vimalaand proofread byAriya Baumann. Some changes were introduced:ayaṁ vuccati “arati”.

Manfred WierichTattha katamā vihesā? Ven. VimalaIdhekacco pāṇinā vā leḍḍunā vā daṇḍena vā satthena vā rajjuyā vā aññataraññatarena satte viheṭheti, yā evarūpā heṭhanā viheṭhanā hiṁsanā vihiṁsanā rosanā virosanā parūpaghāto—Ariya Baumannayaṁ vuccati “vihesā”.

Internal and external links were added, so that readers can easily click the numerous references.Some abbreviations were expanded.Obvious oversights and errors were corrected, all of them minor.Tattha katamā adhammacariyā? Internal and external links were added, so that readers can easily click the numerous references.Kāyena adhammacariyāvisamacariyā, vācāya adhammacariyāvisamacariyā, manasā adhammacariyāvisamacariyā—Some abbreviations were expanded.ayaṁ vuccati “adhammacariyā”.

Obvious oversights and errors were corrected, all of them minor.Tattha katamā dovacassatā? The pagination of the originalSahadhammike vuccamāne dovacassāyaṁ dovacassiyaṁ dovacassatā vippaṭikulaggāhitā vipaccanīkasātatā anādariyaṁ anādaratā agāravatā appatissavatā—This electronic version is published under the terms of the Creative Commons Attribution Non-Commercial 3.0 licence (CC BY-NC 3.0) as found here:http://creativecommons.org/licenses/by-nc/3.0/ayaṁ vuccati “dovacassatā”.

All copyright is owned by the Pali Text Society. See also the statement under http://www.palitext.com/ → Publications → Copyright Announcement. For non-commercial use only.Tattha katamā pāpamittatā? Ye te puggalā assaddhā dussīlā appassutā maccharino duppaññā, yā tesaṁ sevanā nisevanā saṁsevanā bhajanā sambhajanā bhatti sambhatti taṁsampavaṅkatā—ayaṁ vuccati “pāpamittatā”.

Tattha katamā nānattasaññā? Kāmasaññā, byāpādasaññā, vihiṁsāsaññā—ayaṁ vuccati “nānattasaññā”. Sabbāpi akusalā saññā nānattasaññā.

Tattha katamaṁ uddhaccaṁ? Yaṁ cittassa uddhaccaṁ avūpasamo cetaso vikkhepo bhantattaṁ cittassa—idaṁ vuccati “uddhaccaṁ”.

Tattha katamaṁ kosajjaṁ? Kāyaduccarite vā vacīduccarite vā manoduccarite vā pañcasu vā kāmaguṇesu cittassa vossaggo vossaggānuppadānaṁ kusalānaṁ dhammānaṁ bhāvanāya asakkaccakiriyatā asātaccakiriyatā anaṭṭhitakiriyatā olīnavuttitā nikkhittachandatā nikkhittadhuratā anāsevanā abhāvanā abahulīkammaṁ anadhiṭṭhānaṁ ananuyogo pamādo—idaṁ vuccati “kosajjaṁ”.

Tattha katamo pamādo? Kāyaduccarite vā vacīduccarite vā manoduccarite vā pañcasu vā kāmaguṇesu cittassa vossaggo vossaggānuppadānaṁ kusalānaṁ dhammānaṁ bhāvanāya asakkaccakiriyatā asātaccakiriyatā anaṭṭhitakiriyatā olīnavuttitā nikkhittachandatā nikkhittadhuratā anāsevanā abhāvanā abahulīkammaṁ anadhiṭṭhānaṁ ananuyogo pamādo, yo evarūpo pamādo pamajjanā pamajjitattaṁ—ayaṁ vuccati “pamādo”.

Tattha katamā asantuṭṭhitā? Itarītaracīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārehi pañcahi vā kāmaguṇehi asantuṭṭhassa bhiyyokamyatā, yā evarūpā icchā icchāgatā asantuṭṭhitā rāgo sārāgo cittassa sārāgo—ayaṁ vuccati “asantuṭṭhitā”.

Tattha katamā asampajaññatā? Yaṁ aññāṇaṁ adassanaṁ …pe… avijjālaṅgī moho akusalamūlaṁ—ayaṁ vuccati “asampajaññatā”.

Tattha katamā mahicchatā? Itarītaracīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārehi pañcahi vā kāmaguṇehi asantuṭṭhassa bhiyyokamyatā, yā evarūpā icchā icchāgatā mahicchatā rāgo sārāgo cittassa sārāgo—ayaṁ vuccati “mahicchatā”.

Tattha katamaṁ ahirikaṁ? Yaṁ na hirīyati hirīyitabbena, na hirīyati pāpakānaṁ akusalānaṁ dhammānaṁ samāpattiyā—idaṁ vuccati “ahirikaṁ”.

Tattha katamaṁ anottappaṁ? Yaṁ na ottappati ottappitabbena, na ottappati pāpakānaṁ akusalānaṁ dhammānaṁ samāpattiyā—idaṁ vuccati “anottappaṁ”.

Tattha katamo pamādo? Kāyaduccarite vā vacīduccarite vā manoduccarite vā pañcasu vā kāmaguṇesu cittassa vossaggo vossaggānuppadānaṁ kusalānaṁ dhammānaṁ bhāvanāya asakkaccakiriyatā asātaccakiriyatā anaṭṭhitakiriyatā olīnavuttitā nikkhittachandatā nikkhittadhuratā anāsevanā abhāvanā abahulīkammaṁ anadhiṭṭhānaṁ ananuyogo pamādo, yo evarūpo pamādo pamajjanā pamajjitattaṁ—ayaṁ vuccati “pamādo”.

Tattha katamaṁ anādariyaṁ? Yaṁ anādariyaṁ anādaratā agāravatā appatissavatā anaddā anaddāyanā anaddāyitattaṁ asīlyaṁ acittīkāro—idaṁ vuccati “anādariyaṁ”.

Tattha katamā dovacassatā? Sahadhammike vuccamāne dovacassāyaṁ dovacassiyaṁ dovacassatā vippaṭikulaggāhitā vipaccanīkasātatā anādariyaṁ anādaratā agāravatā appatissavatā—ayaṁ vuccati “dovacassatā”.

Tattha katamā pāpamittatā? Ye te puggalā assaddhā dussīlā appassutā maccharino duppaññā, yā tesaṁ sevanā nisevanā saṁsevanā paṭisevanā bhajanā sambhajanā bhatti sambhatti taṁsampavaṅkatā—ayaṁ vuccati “pāpamittatā”.

Tattha katamaṁ assaddhiyaṁ? Idhekacco assaddho hoti, na saddahati buddhaṁ vā dhammaṁ vā saṅghaṁ vā, yaṁ evarūpaṁ assaddhiyaṁ assaddahanā anokappanā anabhippasādo—idaṁ vuccati “assaddhiyaṁ”.

Tattha katamā avadaññutā? Pañca macchariyāni—āvāsamacchariyaṁ, kulamacchariyaṁ, lābhamacchariyaṁ, vaṇṇamacchariyaṁ, dhammamacchariyaṁ. Yaṁ evarūpaṁ maccheraṁ maccharāyanā maccharāyitattaṁ vevicchaṁ kadariyaṁ kaṭukañcukatā aggahitattaṁ cittassa—ayaṁ vuccati “avadaññutā”.

Tattha katamaṁ kosajjaṁ? Kāyaduccarite vā vacīduccarite vā manoduccarite vā pañcasu vā kāmaguṇesu cittassa vossaggo, vossaggānuppadānaṁ kusalānaṁ dhammānaṁ, bhāvanāya asakkaccakiriyatā asātaccakiriyatā anaṭṭhitakiriyatā olīnavuttitā nikkhittachandatā nikkhittadhuratā anāsevanā abhāvanā abahulīkammaṁ anadhiṭṭhānaṁ ananuyogo pamādo—idaṁ vuccati “kosajjaṁ”.

Tattha katamaṁ uddhaccaṁ? Yaṁ cittassa uddhaccaṁ avūpasamo cetaso vikkhepo bhantattaṁ cittassa—idaṁ vuccati “uddhaccaṁ”.

Tattha katamo asaṁvaro? Idhekacco cakkhunā rūpaṁ disvā nimittaggāhī hoti anubyañjanaggāhī. Yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya na paṭipajjati, na rakkhati cakkhundriyaṁ, cakkhundriye na saṁvaraṁ āpajjati. Sotena saddaṁ sutvā …pe… ghānena gandhaṁ ghāyitvā …pe… jivhāya rasaṁ sāyitvā …pe… kāyena phoṭṭhabbaṁ phusitvā …pe… manasā dhammaṁ viññāya nimittaggāhī hoti anubyañjanaggāhī. Yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya na paṭipajjati, na rakkhati manindriyaṁ, manindriye na saṁvaraṁ āpajjati—ayaṁ vuccati “asaṁvaro”.

Tattha katamaṁ dussīlyaṁ? Kāyiko vītikkamo, vācasiko vītikkamo, kāyikavācasiko vītikkamo—idaṁ vuccati “dussīlyaṁ”.

Tattha katamā ariyānaṁ adassanakamyatā? Tattha katame ariyā? Ariyā vuccanti buddhā ca buddhasāvakā ca. Yā imesaṁ ariyānaṁ adassanakamyatā adaṭṭhukamyatā asametukamyatā asamāgantukamyatā—ayaṁ vuccati “ariyānaṁ adassanakamyatā”.

Tattha katamā saddhammaṁ asotukamyatā? Tattha katamo saddhammo? Cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, pañcindriyāni, pañca balāni, satta bojjhaṅgā, ariyo aṭṭhaṅgiko maggo—ayaṁ vuccati “saddhammo”. Yā imassa saddhammassa asotukamyatā asavanakamyatā anuggahetukamyatā adhāretukamyatā—ayaṁ vuccati “saddhammaṁ asotukamyatā”.

Tattha katamā upārambhacittatā? Tattha katamo upārambho? Yo upārambho anupārambho upārambhanā anupārambhanā anupārambhitattaṁ uññā avaññā paribhavo randhagavesitā—ayaṁ vuccati “upārambhacittatā”.

Tattha katamaṁ muṭṭhassaccaṁ? Yā assati ananussati appaṭissati assati assaraṇatā adhāraṇatā pilāpanatā sammussanatā—idaṁ vuccati “muṭṭhassaccaṁ”.

Tattha katamaṁ asampajaññaṁ? Yaṁ aññāṇaṁ adassanaṁ …pe… avijjālaṅgī moho akusalamūlaṁ—idaṁ vuccati “asampajaññaṁ”.

Tattha katamo cetaso vikkhepo? Yaṁ cittassa uddhaccaṁ avūpasamo cetaso vikkhepo bhantattaṁ cittassa—ayaṁ vuccati “cetaso vikkhepo”.

Tattha katamo ayoniso manasikāro? Anicce “niccan”ti ayoniso manasikāro, dukkhe “sukhan”ti ayoniso manasikāro, anattani “attā”ti ayoniso manasikāro, asubhe “subhan”ti ayoniso manasikāro, saccavippaṭikulena vā cittassa āvaṭṭanā anāvaṭṭanā ābhogo samannāhāro manasikāro—ayaṁ vuccati “ayoniso manasikāro”.

Tattha katamā kummaggasevanā? Tattha katamo kummaggo? Micchādiṭṭhi, micchāsaṅkappo, micchāvācā, micchākammanto, micchāājīvo, micchāvāyāmo, micchāsati, micchāsamādhi—ayaṁ vuccati “kummaggo”. Yā imassa kummaggassa sevanā nisevanā saṁsevanā bhajanā sambhajanā bhatti sambhatti taṁsampavaṅkatā—ayaṁ vuccati “kummaggasevanā”.

Tattha katamaṁ cetaso ca līnattaṁ? Yā cittassa akalyatā akammaññatā olīyanā sallīyanā līnaṁ līyanā līyitattaṁ thinaṁ thiyanā thiyitattaṁ cittassa—idaṁ vuccati “cetaso ca līnattaṁ”.

Tikaṁ.

4. Catukkaniddesa

Tattha katame cattāro āsavā? Kāmāsavo, bhavāsavo, diṭṭhāsavo, avijjāsavo.

Tattha katamo kāmāsavo? Yo kāmesu kāmacchando kāmarāgo kāmanandī kāmataṇhā kāmasineho kāmapariḷāho kāmamucchā kāmajjhosānaṁ—ayaṁ vuccati “kāmāsavo”.

Tattha katamo bhavāsavo? Yo bhavesu bhavacchando …pe… bhavajjhosānaṁ—ayaṁ vuccati “bhavāsavo”.

Tattha katamo diṭṭhāsavo? “Sassato loko”ti vā, “asassato loko”ti vā, “antavā loko”ti vā, “anantavā loko”ti vā, “taṁ jīvaṁ taṁ sarīran”ti vā, “aññaṁ jīvaṁ aññaṁ sarīran”ti vā, “hoti tathāgato paraṁ maraṇā”ti vā, “na hoti tathāgato paraṁ maraṇā”ti vā, “hoti ca na ca hoti tathāgato paraṁ maraṇā”ti vā, “neva hoti na na hoti tathāgato paraṁ maraṇā”ti vā. Yā evarūpā diṭṭhi diṭṭhigataṁ …pe… vipariyāsaggāho—ayaṁ vuccati “diṭṭhāsavo”. Sabbāpi micchādiṭṭhi diṭṭhāsavo.

Tattha katamo avijjāsavo? Dukkhe aññāṇaṁ, dukkhasamudaye aññāṇaṁ, dukkhanirodhe aññāṇaṁ, dukkhanirodhagāminiyā paṭipadāya aññāṇaṁ, pubbante aññāṇaṁ, aparante aññāṇaṁ, pubbantāparante aññāṇaṁ, idappaccayatā paṭiccasamuppannesu dhammesu aññāṇaṁ. Yaṁ evarūpaṁ aññāṇaṁ adassanaṁ …pe… avijjālaṅgī moho akusalamūlaṁ—ayaṁ vuccati “avijjāsavo”. Ime cattāro āsavā.

Tattha katame cattāro ganthā …pe… cattāro oghā …pe… cattāro yogā …pe… cattāri upādānāni? Kāmupādānaṁ, diṭṭhupādānaṁ, sīlabbatupādānaṁ, attavādupādānaṁ.

Tattha katamaṁ kāmupādānaṁ? Yo kāmesu kāmacchando …pe… kāmajjhosānaṁ—idaṁ vuccati “kāmupādānaṁ”.

Tattha katamaṁ diṭṭhupādānaṁ? “Natthi dinnaṁ, natthi yiṭṭhaṁ …pe… ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī”ti. Yā evarūpā diṭṭhi diṭṭhigataṁ …pe… vipariyāsaggāho—idaṁ vuccati “diṭṭhupādānaṁ”. Ṭhapetvā sīlabbatupādānañca attavādupādānañca sabbāpi micchādiṭṭhi diṭṭhupādānaṁ.

Tattha katamaṁ sīlabbatupādānaṁ? Ito bahiddhā samaṇabrāhmaṇānaṁ sīlena suddhi vatena suddhi sīlabbatena suddhīti. Yā evarūpā diṭṭhi diṭṭhigataṁ …pe… vipariyāsaggāho—idaṁ vuccati “sīlabbatupādānaṁ”.

Tattha katamaṁ attavādupādānaṁ? Idha assutavā puthujjano ariyānaṁ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṁ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto—rūpaṁ attato samanupassati rūpavantaṁ vā attānaṁ attani vā rūpaṁ rūpasmiṁ vā attānaṁ. Vedanaṁ …pe… saññaṁ …pe… saṅkhāre …pe… viññāṇaṁ attato samanupassati viññāṇavantaṁ vā attānaṁ attani vā viññāṇaṁ viññāṇasmiṁ vā attānaṁ. Yā evarūpā diṭṭhi diṭṭhigataṁ …pe… vipariyāsaggāho—idaṁ vuccati “attavādupādānaṁ”. Imāni cattāri upādānāni.

Tattha katame cattāro taṇhuppādā? Cīvarahetu vā bhikkhuno taṇhā uppajjamānā uppajjati, piṇḍapātahetu vā bhikkhuno taṇhā uppajjamānā uppajjati, senāsanahetu vā bhikkhuno taṇhā uppajjamānā uppajjati, itibhavābhavahetu vā bhikkhuno taṇhā uppajjamānā uppajjati—ime cattāro taṇhuppādā.

Tattha katamāni cattāri agatigamanāni? Chandāgatiṁ gacchati, dosāgatiṁ gacchati, mohāgatiṁ gacchati, bhayāgatiṁ gacchati. Yā evarūpā agati agatigamanaṁ chandagamanaṁ vaggagamanaṁ vārigamanaṁ—imāni cattāri agatigamanāni.

Tattha katame cattāro vipariyāsā? Anicce “niccan”ti saññāvipariyāso cittavipariyāso diṭṭhivipariyāso, dukkhe “sukhan”ti saññāvipariyāso cittavipariyāso diṭṭhivipariyāso, anattani “attā”ti saññāvipariyāso cittavipariyāso diṭṭhivipariyāso, asubhe “subhan”ti saññāvipariyāso cittavipariyāso diṭṭhivipariyāso—ime cattāro vipariyāsā.

Tattha katame cattāro anariyavohārā? Adiṭṭhe diṭṭhavāditā, assute sutavāditā, amute mutavāditā, aviññāte viññātavāditā—ime cattāro anariyavohārā.

Tattha katame aparepi cattāro anariyavohārā? Diṭṭhe adiṭṭhavāditā, sute assutavāditā, mute amutavāditā, viññāte aviññātavāditā—ime cattāro anariyavohārā.

Tattha katamāni cattāri duccaritāni? Pāṇātipāto, adinnādānaṁ, kāmesumicchācāro, musāvādo—imāni cattāri duccaritāni.

Tattha katamāni aparānipi cattāri duccaritāni? Musāvādo, pisuṇā vācā, pharusā vācā, samphappalāpo—imāni cattāri duccaritāni.

Tattha katamāni cattāri bhayāni? Jātibhayaṁ, jarābhayaṁ, byādhibhayaṁ, maraṇabhayaṁ—imāni cattāri bhayāni.

Tattha katamāni aparānipi cattāri bhayāni? Rājabhayaṁ, corabhayaṁ, aggibhayaṁ, udakabhayaṁ—imāni cattāri bhayāni.

Tattha katamāni aparānipi cattāri bhayāni? Ūmibhayaṁ, kumbhīlabhayaṁ, āvaṭṭabhayaṁ, susukābhayaṁ—imāni cattāri bhayāni.

Tattha katamāni aparānipi cattāri bhayāni? Attānuvādabhayaṁ, parānuvādabhayaṁ, daṇḍabhayaṁ, duggatibhayaṁ—imāni cattāri bhayāni.

Tattha katamā catasso diṭṭhiyo? “Sayaṅkataṁ sukhadukkhan”ti saccato thetato diṭṭhi uppajjati, “paraṅkataṁ sukhadukkhan”ti saccato thetato diṭṭhi uppajjati, “sayaṅkatañca paraṅkatañca sukhadukkhan”ti saccato thetato diṭṭhi uppajjati, “asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ sukhadukkhan”ti saccato thetato diṭṭhi uppajjati—imā catasso diṭṭhiyo.

Catukkaṁ.

5. Pañcakaniddesa

Tattha katamāni pañcorambhāgiyāni saṁyojanāni? Sakkāyadiṭṭhi, vicikicchā, sīlabbataparāmāso, kāmacchando, byāpādo—imāni pañcorambhāgiyāni saṁyojanāni.

Tattha katamāni pañcuddhambhāgiyāni saṁyojanāni? Rūparāgo, arūparāgo, māno, uddhaccaṁ, avijjā—imāni pañcuddhambhāgiyāni saṁyojanāni.

Tattha katamāni pañca macchariyāni? Āvāsamacchariyaṁ, kulamacchariyaṁ, lābhamacchariyaṁ, vaṇṇamacchariyaṁ, dhammamacchariyaṁ—imāni pañca macchariyāni.

Tattha katame pañca saṅgā? Rāgasaṅgo, dosasaṅgo, mohasaṅgo, mānasaṅgo, diṭṭhisaṅgo—ime pañca saṅgā.

Tattha katame pañca sallā? Rāgasallaṁ, dosasallaṁ, mohasallaṁ, mānasallaṁ, diṭṭhisallaṁ—ime pañca sallā.

Tattha katame pañca cetokhilā? Satthari kaṅkhati vicikicchati nādhimuccati na sampasīdati, dhamme kaṅkhati vicikicchati nādhimuccati na sampasīdati, saṅghe kaṅkhati vicikicchati nādhimuccati na sampasīdati, sikkhāya kaṅkhati vicikicchati nādhimuccati na sampasīdati, sabrahmacārīsu kupito hoti anattamano āhatacitto khilajāto—ime pañca cetokhilā.

Tattha katame pañca cetaso vinibandhā? Kāme avītarāgo hoti avigatacchando avigatapemo avigatapipāso avigatapariḷāho avigatataṇho; kāye avītarāgo hoti … rūpe avītarāgo hoti … yāvadatthaṁ udarāvadehakaṁ bhuñjitvā seyyasukhaṁ passasukhaṁ middhasukhaṁ anuyutto viharati; aññataraṁ devanikāyaṁ paṇidhāya brahmacariyaṁ carati—“imināhaṁ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā”ti—ime pañca cetasovinibandhā.

Tattha katamāni pañca nīvaraṇāni? Kāmacchandanīvaraṇaṁ, byāpādanīvaraṇaṁ, thinamiddhanīvaraṇaṁ, uddhaccakukkuccanīvaraṇaṁ, vicikicchānīvaraṇaṁ—imāni pañca nīvaraṇāni.

Tattha katamāni pañca kammāni ānantarikāni? Mātā jīvitā voropitā hoti, pitā jīvitā voropito hoti, arahanto jīvitā voropito hoti, duṭṭhena cittena tathāgatassa lohitaṁ uppāditaṁ hoti, saṅgho bhinno hoti—imāni pañca kammāni ānantarikāni.

Tattha katamā pañca diṭṭhiyo? “Saññī attā hoti arogo paraṁ maraṇā”ti ittheke abhivadanti, “asaññī attā hoti arogo paraṁ maraṇā”ti ittheke abhivadanti, “nevasaññīnāsaññī attā hoti arogo paraṁ maraṇā”ti ittheke abhivadanti, sato vā pana sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti, diṭṭhadhammanibbānaṁ vā paneke abhivadanti—imā pañca diṭṭhiyo.

Tattha katame pañca verā? Pāṇātipāto, adinnādānaṁ, kāmesumicchācāro, musāvādo, surāmerayamajjapamādaṭṭhānā—ime pañca verā.

Tattha katame pañca byasanā? Ñātibyasanaṁ, bhogabyasanaṁ, rogabyasanaṁ, sīlabyasanaṁ, diṭṭhibyasanaṁ—ime pañca byasanā.

Tattha katame pañca akkhantiyā ādīnavā? Bahuno janassa appiyo hoti amanāpo, verabahulo ca hoti, vajjabahulo ca, sammūḷho kālaṁ karoti, kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati—ime pañca akkhantiyā ādīnavā.

Tattha katamāni pañca bhayāni? Ājīvakabhayaṁ, asilokabhayaṁ, parisasārajjabhayaṁ, maraṇabhayaṁ, duggatibhayaṁ—imāni pañca bhayāni.

Tattha katame pañca diṭṭhadhammanibbānavādā? Idhekacco samaṇo vā brāhmaṇo vā evaṁvādī hoti evaṁdiṭṭhī—“yato kho, bho, ayaṁ attā pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti, ettāvatā kho, bho, ayaṁ attā paramadiṭṭhadhammanibbānappatto hotī”ti. Ittheke sato sattassa paramadiṭṭhadhammanibbānaṁ paññapenti.

Tamañño evamāha—“atthi kho, bho, eso attā yaṁ tvaṁ vadesi ‘neso natthī’ti vadāmi. No ca kho, bho, ayaṁ attā ettāvatā paramadiṭṭhadhammanibbānappatto hoti. Taṁ kissa hetu? Kāmā hi, bho, aniccā dukkhā vipariṇāmadhammā. Tesaṁ vipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā. Yato kho, bho, ayaṁ attā vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati, ettāvatā kho, bho, ayaṁ attā paramadiṭṭhadhammanibbānappatto hotī”ti. Ittheke sato sattassa paramadiṭṭhadhammanibbānaṁ paññapenti.

Tamañño evamāha—“atthi kho, bho, eso attā yaṁ tvaṁ vadesi. ‘Neso natthī’ti vadāmi. No ca kho, bho, ayaṁ attā ettāvatā paramadiṭṭhadhammanibbānappatto hoti. Taṁ kissa hetu? Yadeva tattha vitakkitaṁ vicāritaṁ etena etaṁ oḷārikaṁ akkhāyati. Yato kho, bho, ayaṁ attā vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharati, ettāvatā kho, bho, ayaṁ attā paramadiṭṭhadhammanibbānappatto hotī”ti. Ittheke sato sattassa paramadiṭṭhadhammanibbānaṁ paññapenti.

Tamañño evamāha—“atthi kho, bho, eso attā yaṁ tvaṁ vadesi. ‘Neso natthī’ti vadāmi. No ca kho, bho, ayaṁ attā ettāvatā paramadiṭṭhadhammanibbānappatto hoti. Taṁ kissa hetu? Yadeva tattha pītigataṁ cetaso uppilāvitaṁ, etena etaṁ oḷārikaṁ akkhāyati. Yato kho, bho, ayaṁ attā pītiyā ca virāgā …pe… tatiyaṁ jhānaṁ upasampajja viharati, ettāvatā kho, bho, ayaṁ attā paramadiṭṭhadhammanibbānappatto hotī”ti. Ittheke sato sattassa paramadiṭṭhadhammanibbānaṁ paññapenti.

Tamañño evamāha—“atthi kho, bho, eso attā yaṁ tvaṁ vadesi. ‘Neso natthī’ti vadāmi. No ca kho, bho, ayaṁ attā ettāvatā paramadiṭṭhadhammanibbānappatto hoti. Taṁ kissa hetu? Yadeva tattha sukhapīti cetaso ābhogo, etena etaṁ oḷārikaṁ akkhāyati. Yato kho, bho, ayaṁ attā sukhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati, ettāvatā kho, bho, ayaṁ attā paramadiṭṭhadhammanibbānappatto hotī”ti. Ittheke sato sattassa paramadiṭṭhadhammanibbānaṁ paññapenti. Ime pañca diṭṭhadhammanibbānavādā.

Pañcakaṁ.

6. Chakkaniddesa

Tattha katamāni cha vivādamūlāni? Kodho, makkho, issā, sāṭheyyaṁ, pāpicchatā, sandiṭṭhiparāmāsitā—imāni cha vivādamūlāni.

Tattha katame cha chandarāgā? Chandarāgā gehasitā dhammā. Manāpiyesu rūpesu gehasito rāgo sārāgo cittassa sārāgo, manāpiyesu saddesu …pe… manāpiyesu gandhesu …pe… manāpiyesu rasesu …pe… manāpiyesu phoṭṭhabbesu …pe… manāpiyesu dhammesu gehasito rāgo sārāgo cittassa sārāgo—ime cha chandarāgā.

Tattha katamāni cha virodhavatthūni? Amanāpiyesu rūpesu cittassa āghāto paṭighāto caṇḍikkaṁ asuropo anattamanatā cittassa, amanāpiyesu saddesu …pe… amanāpiyesu gandhesu …pe… amanāpiyesu rasesu …pe… amanāpiyesu phoṭṭhabbesu …pe… amanāpiyesu dhammesu cittassa āghāto paṭighāto caṇḍikkaṁ asuropo anattamanatā cittassa—imāni cha virodhavatthūni.

Tattha katame cha taṇhākāyā? Rūpataṇhā, saddataṇhā, gandhataṇhā, rasataṇhā, phoṭṭhabbataṇhā, dhammataṇhā—ime cha taṇhākāyā.

Tattha katame cha agāravā? Satthari agāravo viharati appatisso, dhamme agāravo viharati appatisso, saṅghe agāravo viharati appatisso, sikkhāya agāravo viharati appatisso, appamāde agāravo viharati appatisso, paṭisanthāre agāravo viharati appatisso—ime cha agāravā.

Tattha katame cha parihāniyā dhammā? Kammārāmatā, bhassārāmatā, niddārāmatā, saṅgaṇikārāmatā, saṁsaggārāmatā, papañcārāmatā—ime cha parihāniyā dhammā.

Tattha katame aparepi cha parihāniyā dhammā? Kammārāmatā, bhassārāmatā, niddārāmatā, saṅgaṇikārāmatā, dovacassatā, pāpamittatā—ime cha parihāniyā dhammā.

Tattha katame cha somanassupavicārā? Cakkhunā rūpaṁ disvā somanassaṭṭhāniyaṁ rūpaṁ upavicarati, sotena saddaṁ sutvā …pe… ghānena gandhaṁ ghāyitvā …pe… jivhāya rasaṁ sāyitvā …pe… kāyena phoṭṭhabbaṁ phusitvā …pe… manasā dhammaṁ viññāya somanassaṭṭhāniyaṁ dhammaṁ upavicarati—ime cha somanassupavicārā.

Tattha katame cha domanassupavicārā? Cakkhunā rūpaṁ disvā domanassaṭṭhāniyaṁ rūpaṁ upavicarati, sotena saddaṁ sutvā …pe… ghānena gandhaṁ ghāyitvā …pe… jivhāya rasaṁ sāyitvā …pe… kāyena phoṭṭhabbaṁ phusitvā …pe… manasā dhammaṁ viññāya domanassaṭṭhāniyaṁ dhammaṁ upavicarati—ime cha domanassupavicārā.

Tattha katame cha upekkhupavicārā? Cakkhunā rūpaṁ disvā upekkhāṭṭhāniyaṁ rūpaṁ upavicarati, sotena saddaṁ sutvā …pe… ghānena gandhaṁ ghāyitvā …pe… jivhāya rasaṁ sāyitvā …pe… kāyena phoṭṭhabbaṁ phusitvā …pe… manasā dhammaṁ viññāya upekkhāṭṭhāniyaṁ dhammaṁ upavicarati—ime cha upekkhupavicārā.

Tattha katamāni cha gehasitāni somanassāni? Manāpiyesu rūpesu gehasitaṁ cetasikaṁ sātaṁ cetasikaṁ sukhaṁ cetosamphassajaṁ sātaṁ sukhaṁ vedayitaṁ cetosamphassajā sātā sukhā vedanā, manāpiyesu saddesu …pe… manāpiyesu gandhesu …pe… manāpiyesu rasesu …pe… manāpiyesu phoṭṭhabbesu …pe… manāpiyesu dhammesu gehasitaṁ cetasikaṁ sātaṁ cetasikaṁ sukhaṁ cetosamphassajaṁ sātaṁ sukhaṁ vedayitaṁ cetosamphassajā sātā sukhā vedanā—imāni cha gehasitāni somanassāni.

Tattha katamāni cha gehasitāni domanassāni? Amanāpiyesu rūpesu gehasitaṁ cetasikaṁ asātaṁ cetasikaṁ dukkhaṁ cetosamphassajaṁ asātaṁ dukkhaṁ vedayitaṁ cetosamphassajā asātā dukkhā vedanā, amanāpiyesu saddesu …pe… amanāpiyesu gandhesu …pe… amanāpiyesu rasesu …pe… amanāpiyesu phoṭṭhabbesu …pe… amanāpiyesu dhammesu gehasitaṁ cetasikaṁ asātaṁ cetasikaṁ dukkhaṁ cetosamphassajaṁ asātaṁ dukkhaṁ vedayitaṁ cetosamphassajā asātā dukkhā vedanā—imāni cha gehasitāni domanassāni.

Tattha katamā cha gehasitā upekkhā? Upekkhāṭṭhāniyesu rūpesu gehasitaṁ cetasikaṁ neva sātaṁ nāsātaṁ cetosamphassajaṁ adukkhamasukhaṁ vedayitaṁ cetosamphassajā adukkhamasukhā vedanā, upekkhāṭṭhāniyesu saddesu …pe… upekkhāṭṭhāniyesu gandhesu …pe… upekkhāṭṭhāniyesu rasesu …pe… upekkhāṭṭhāniyesu phoṭṭhabbesu …pe… upekkhāṭṭhāniyesu dhammesu gehasitaṁ cetasikaṁ neva sātaṁ nāsātaṁ cetosamphassajaṁ adukkhamasukhaṁ vedayitaṁ cetosamphassajā adukkhamasukhā vedanā—imā cha gehasitā upekkhā.

Tattha katamā cha diṭṭhiyo? “Atthi me attā”ti vā assa saccato thetato diṭṭhi uppajjati, “natthi me attā”ti vā assa saccato thetato diṭṭhi uppajjati, “attanā vā attānaṁ sañjānāmī”ti vā assa saccato thetato diṭṭhi uppajjati, “attanā vā anattānaṁ sañjānāmī”ti vā assa saccato thetato diṭṭhi uppajjati, “anattanā vā attānaṁ sañjānāmī”ti vā assa saccato thetato diṭṭhi uppajjati; atha vā panassa evaṁdiṭṭhi hoti—“so me ayaṁ attā vado vedeyyo tatra tatra dīgharattaṁ kalyāṇapāpakānaṁ kammānaṁ vipākaṁ paccanubhoti. Na so jāto nāhosi, na so jāto na bhavissati, nicco dhuvo sassato avipariṇāmadhammo”ti vā panassa saccato thetato diṭṭhi uppajjati. Imā cha diṭṭhiyo.

Chakkaṁ.

7. Sattakaniddesa

Tattha katame sattānusayā? Kāmarāgānusayo, paṭighānusayo, mānānusayo, diṭṭhānusayo, vicikicchānusayo, bhavarāgānusayo, avijjānusayo—ime satta anusayā.

Tattha katamāni satta saṁyojanāni? Kāmarāgasaṁyojanaṁ, paṭighasaṁyojanaṁ, mānasaṁyojanaṁ, diṭṭhisaṁyojanaṁ, vicikicchāsaṁyojanaṁ, bhavarāgasaṁyojanaṁ, avijjāsaṁyojanaṁ—imāni satta saṁyojanāni.

Tattha katamāni satta pariyuṭṭhānāni? Kāmarāgapariyuṭṭhānaṁ, paṭighapariyuṭṭhānaṁ, mānapariyuṭṭhānaṁ, diṭṭhipariyuṭṭhānaṁ, vicikicchāpariyuṭṭhānaṁ, bhavarāgapariyuṭṭhānaṁ, avijjāpariyuṭṭhānaṁ—imāni satta pariyuṭṭhānāni.

Tattha katame satta asaddhammā? Assaddho hoti, ahiriko hoti, anottappī hoti, appassuto hoti, kusīto hoti, muṭṭhassatī hoti, duppañño hoti—ime satta asaddhammā.

Tattha katamāni satta duccaritāni? Pāṇātipāto, adinnādānaṁ, kāmesumicchācāro, musāvādo, pisuṇā vācā, pharusā vācā, samphappalāpo—imāni satta duccaritāni.

Tattha katame satta mānā? Māno, atimāno, mānātimāno, omāno, adhimāno, asmimāno, micchāmāno—ime satta mānā.

Tattha katamā satta diṭṭhiyo? Idhekacco samaṇo vā brāhmaṇo vā evaṁvādī hoti evaṁdiṭṭhī—“yato kho, bho, ayaṁ attā rūpī cātumahābhūtiko mātāpettikasambhavo kāyassa bhedā ucchijjati vinassati na hoti paraṁ maraṇā, ettāvatā kho bho, ayaṁ attā sammā samucchinno hotī”ti. Ittheke sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti.

Tamañño evamāha—“atthi kho, bho, eso attā yaṁ tvaṁ vadesi. ‘Neso natthī’ti vadāmi. No ca kho, bho, ayaṁ attā ettāvatā sammā samucchinno hoti. Atthi kho bho añño attā dibbo rūpī kāmāvacaro kabaḷīkārabhakkho. Taṁ tvaṁ na jānāsi na passasi. Tamahaṁ jānāmi passāmi. So kho, bho, attā yato kāyassa bhedā ucchijjati vinassati na hoti paraṁ maraṇā, ettāvatā kho, bho, ayaṁ attā sammāsamucchinno hotī”ti. Ittheke bho sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti.

Tamañño evamāha—“atthi kho, bho, eso attā yaṁ tvaṁ vadesi. ‘Neso natthī’ti vadāmi. No ca kho, bho, ayaṁ attā ettāvatā sammā samucchinno hoti. Atthi kho, bho, añño attā dibbo rūpī manomayo sabbaṅgapaccaṅgī ahīnindriyo. Taṁ tvaṁ na jānāsi na passasi. Tamahaṁ jānāmi passāmi. So kho, bho, attā yato kāyassa bhedā ucchijjati vinassati na hoti paraṁ maraṇā, ettāvatā kho, bho, ayaṁ attā sammā samucchinno hotī”ti. Ittheke sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti.

Tamañño evamāha—“atthi kho, bho, eso attā yaṁ tvaṁ vadesi. ‘Neso natthī’ti vadāmi. No ca kho, bho, ayaṁ attā ettāvatā sammā samucchinno hoti. Atthi kho, bho, añño attā sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ananto ākāsoti ākāsānañcāyatanūpago. Taṁ tvaṁ na jānāsi na passasi. Tamahaṁ jānāmi passāmi. So kho, bho, attā yato kāyassa bhedā ucchijjati vinassati na hoti paraṁ maraṇā, ettāvatā kho, bho, ayaṁ attā sammā samucchinno hotī”ti. Ittheke sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti.

Tamañño evamāha—“atthi kho, bho, eso attā yaṁ tvaṁ vadesi. ‘Neso natthī’ti vadāmi. No ca kho, bho, ayaṁ attā ettāvatā sammā samucchinno hoti. Atthi kho, bho, añño attā sabbaso ākāsānañcāyatanaṁ samatikkamma anantaṁ viññāṇanti viññāṇañcāyatanūpago. Taṁ tvaṁ na jānāsi na passasi. Tamahaṁ jānāmi passāmi. So kho, bho, attā yato kāyassa bhedā ucchijjati vinassati na hoti paraṁ maraṇā, ettāvatā kho, bho, ayaṁ attā sammā samucchinno hotī”ti. Ittheke sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti.

Tamañño evamāha—“atthi kho, bho, eso attā yaṁ tvaṁ vadesi. ‘Neso natthī’ti vadāmi. No ca kho, bho, ayaṁ attā ettāvatā sammā samucchinno hoti. Atthi kho, bho, añño attā sabbaso viññāṇañcāyatanaṁ samatikkamma natthi kiñcīti ākiñcaññāyatanūpago. Taṁ tvaṁ na jānāsi na passasi. Tamahaṁ jānāmi passāmi. So kho, bho, attā yato kāyassa bhedā ucchijjati vinassati na hoti paraṁ maraṇā, ettāvatā kho, bho, ayaṁ attā sammā samucchinno hotī”ti. Ittheke sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti.

Tamañño evamāha—“atthi kho pana eso attā yaṁ tvaṁ vadesi. ‘Neso natthī’ti vadāmi. No ca kho, bho, ayaṁ attā ettāvatā sammā samucchinno hoti. Atthi kho, bho, añño attā sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanūpago. Taṁ tvaṁ na jānāsi na passasi. Tamahaṁ jānāmi passāmi. So kho, bho, attā yato kāyassa bhedā ucchijjati vinassati na hoti paraṁ maraṇā, ettāvatā kho, bho, ayaṁ attā sammā samucchinno hotī”ti. Ittheke sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti. Imā satta diṭṭhiyo.

Sattakaṁ.

8. Aṭṭhakaniddesa

Tattha katamāni aṭṭha kilesavatthūni? Lobho, doso, moho, māno, diṭṭhi, vicikicchā, thinaṁ, uddhaccaṁ—imāni aṭṭha kilesavatthūni.

Tattha katamāni aṭṭha kusītavatthūni?

Idha bhikkhunā kammaṁ kātabbaṁ hoti. Tassa evaṁ hoti—“kammaṁ kho me kātabbaṁ bhavissati. Kammaṁ kho pana me karontassa kāyo kilamissati. Handāhaṁ nipajjāmī”ti. So nipajjati; na vīriyaṁ ārabhati appattassa pattiyā, anadhigatassa adhigamāya, asacchikatassa sacchikiriyāya. Idaṁ paṭhamaṁ kusītavatthu.

Puna caparaṁ bhikkhunā kammaṁ kataṁ hoti. Tassa evaṁ hoti—“ahaṁ kho kammaṁ akāsiṁ. Kammaṁ kho pana me karontassa kāyo kilanto. Handāhaṁ nipajjāmī”ti. So nipajjati; na vīriyaṁ ārabhati appattassa pattiyā, anadhigatassa adhigamāya, asacchikatassa sacchikiriyāya. Idaṁ dutiyaṁ kusītavatthu.

Puna caparaṁ bhikkhunā maggo gantabbo hoti. Tassa evaṁ hoti—“maggo kho me gantabbo bhavissati. Maggaṁ kho pana me gacchantassa kāyo kilamissati. Handāhaṁ nipajjāmī”ti. So nipajjati; na vīriyaṁ ārabhati appattassa pattiyā, anadhigatassa adhigamāya, asacchikatassa sacchikiriyāya. Idaṁ tatiyaṁ kusītavatthu.

Puna caparaṁ bhikkhunā maggo gato hoti. Tassa evaṁ hoti—“ahaṁ kho maggaṁ agamāsiṁ. Maggaṁ kho pana me gacchantassa kāyo kilanto. Handāhaṁ nipajjāmī”ti. So nipajjati; na vīriyaṁ ārabhati appattassa pattiyā, anadhigatassa adhigamāya, asacchikatassa sacchikiriyāya. Idaṁ catutthaṁ kusītavatthu.

Puna caparaṁ bhikkhu gāmaṁ vā nigamaṁ vā piṇḍāya caranto na labhati lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ. Tassa evaṁ hoti—“ahaṁ kho gāmaṁ vā nigamaṁ vā piṇḍāya caranto nālatthaṁ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ. Tassa me kāyo kilanto akammañño. Handāhaṁ nipajjāmī”ti. So nipajjati; na vīriyaṁ ārabhati appattassa pattiyā, anadhigatassa adhigamāya, asacchikatassa sacchikiriyāya. Idaṁ pañcamaṁ kusītavatthu.

Puna caparaṁ bhikkhu gāmaṁ vā nigamaṁ vā piṇḍāya caranto labhati lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ. Tassa evaṁ hoti—“ahaṁ kho gāmaṁ vā nigamaṁ vā piṇḍāya caranto alatthaṁ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ. Tassa me kāyo kilanto akammañño māsācitaṁ maññe. Handāhaṁ nipajjāmī”ti. So nipajjati; na vīriyaṁ ārabhati appattassa pattiyā, anadhigatassa adhigamāya, asacchikatassa sacchikiriyāya. Idaṁ chaṭṭhaṁ kusītavatthu.

Puna caparaṁ bhikkhuno uppanno hoti appamattako ābādho. Tassa evaṁ hoti—“uppanno kho me ayaṁ appamattako ābādho. Atthi kappo nipajjituṁ. Handāhaṁ nipajjāmī”ti. So nipajjati; na vīriyaṁ ārabhati appattassa pattiyā, anadhigatassa adhigamāya, asacchikatassa sacchikiriyāya. Idaṁ sattamaṁ kusītavatthu.

Puna caparaṁ bhikkhu gilānā vuṭṭhito hoti aciravuṭṭhito gelaññā. Tassa evaṁ hoti—“ahaṁ kho gilānā vuṭṭhito aciravuṭṭhito gelaññā. Tassa me kāyo dubbalo akammañño. Handāhaṁ nipajjāmī”ti. So nipajjati; na vīriyaṁ ārabhati appattassa pattiyā, anadhigatassa adhigamāya, asacchikatassa sacchikiriyāya. Idaṁ aṭṭhamaṁ kusītavatthu. Imāni aṭṭha kusītavatthūni.

Tattha katamesu aṭṭhasu lokadhammesu cittassa paṭighāto? Lābhe sārāgo, alābhe paṭivirodho, yase sārāgo, ayase paṭivirodho, pasaṁsāya sārāgo, nindāya paṭivirodho, sukhe sārāgo, dukkhe paṭivirodho—imesu aṭṭhasu lokadhammesu cittassa paṭighāto.

Tattha katame aṭṭha anariyavohārā? Adiṭṭhe diṭṭhavāditā, assute sutavāditā, amute mutavāditā, aviññāte viññātavāditā, diṭṭhe adiṭṭhavāditā, sute assutavāditā, mute amutavāditā, viññāte aviññātavāditā—ime aṭṭha anariyavohārā.

Tattha katame aṭṭha micchattā? Micchādiṭṭhi, micchāsaṅkappo, micchāvācā, micchākammanto, micchāājīvo, micchāvāyāmo, micchāsati, micchāsamādhi—ime aṭṭha micchattā.

Tattha katame aṭṭha purisadosā? Idha bhikkhū bhikkhuṁ āpattiyā codenti. So bhikkhu bhikkhūhi āpattiyā codīyamāno “na sarāmi na sarāmī”ti assatiyāva nibbeṭheti. Ayaṁ paṭhamo purisadoso.

Puna caparaṁ bhikkhū bhikkhuṁ āpattiyā codenti. So bhikkhu bhikkhūhi āpattiyā codīyamāno codakaṁyeva paṭippharati—“kiṁ nu kho tuyhaṁ bālassa abyattassa bhaṇitena. Tvampi nāma maṁ bhaṇitabbaṁ maññasī”ti. Ayaṁ dutiyo purisadoso.

Puna caparaṁ bhikkhū bhikkhuṁ āpattiyā codenti. So bhikkhu bhikkhūhi āpattiyā codīyamāno codakaṁyeva paccāropeti—“tvampi khosi itthannāmaṁ āpattiṁ āpanno. Tvaṁ tāva paṭhamaṁ paṭikarohī”ti. Ayaṁ tatiyo purisadoso.

Puna caparaṁ bhikkhū bhikkhuṁ āpattiyā codenti. So bhikkhu bhikkhūhi āpattiyā codīyamāno aññenāññaṁ paṭicarati, bahiddhā kathaṁ apanāmeti, kopañca dosañca appaccayañca pātukaroti. Ayaṁ catuttho purisadoso.

Puna caparaṁ bhikkhū bhikkhuṁ āpattiyā codenti. So bhikkhu bhikkhūhi āpattiyā codīyamāno saṅghamajjhe bāhāvikkhepakaṁ bhaṇati. Ayaṁ pañcamo purisadoso.

Puna caparaṁ bhikkhū bhikkhuṁ āpattiyā codenti. So bhikkhu bhikkhūhi āpattiyā codīyamāno “nevāhaṁ āpannomhi, na panāhaṁ anāpannomhī”ti tuṇhībhūto saṅghaṁ viheseti. Ayaṁ chaṭṭho purisadoso.

Puna caparaṁ bhikkhū bhikkhuṁ āpattiyā codenti. So bhikkhu bhikkhūhi āpattiyā codīyamāno anādiyitvā saṅghaṁ, anādiyitvā codakaṁ, sāpattikova yenakāmaṁ pakkamati. Ayaṁ sattamo purisadoso.

Puna caparaṁ bhikkhū bhikkhuṁ āpattiyā codenti. So bhikkhu bhikkhūhi āpattiyā codīyamāno evamāha—“kiṁ nu kho tumhe āyasmanto atibāḷhaṁ mayi byāvaṭā. Idānāhaṁ sikkhaṁ paccakkhāya hīnāyāvattissāmī”ti. So sikkhaṁ paccakkhāya hīnāyāvattitvā evamāha—“idāni kho tumhe āyasmanto attamanā hothā”ti. Ayaṁ aṭṭhamo purisadoso. Ime aṭṭha purisadosā.

Tattha katame aṭṭha asaññīvādā? “Rūpī attā hoti arogo paraṁ maraṇā”ti—asaññīti naṁ paññapenti; arūpī attā …pe… rūpī ca arūpī ca …pe… nevarūpīnārūpī …pe… “antavā attā hoti arogo paraṁ maraṇā”ti—asaññīti naṁ paññapenti; “anantavā attā hoti arogo paraṁ maraṇā”ti—asaññīti naṁ paññapenti; “antavā ca anantavā ca attā hoti arogo paraṁ maraṇā”ti—asaññīti naṁ paññapenti; “nevantavā nānantavā attā hoti arogo paraṁ maraṇā”ti—asaññīti naṁ paññapenti. Ime aṭṭha asaññīvādā.

Tattha katame aṭṭha nevasaññīnāsaññīvādā? “Rūpī attā hoti arogo paraṁ maraṇā”ti—nevasaññīnāsaññīti naṁ paññapenti; “arūpī attā hoti arogo paraṁ maraṇā”ti—nevasaññīnāsaññīti naṁ paññapenti; “rūpī ca arūpī ca attā hoti arogo paraṁ maraṇā”ti—nevasaññīnāsaññīti naṁ paññapenti; “nevarūpīnārūpī attā hoti arogo paraṁ maraṇā”ti—nevasaññīnāsaññīti naṁ paññapenti; “antavā attā hoti arogo paraṁ maraṇā”ti—nevasaññīnāsaññīti naṁ paññapenti; “anantavā attā hoti arogo paraṁ maraṇā”ti—nevasaññīnāsaññīti naṁ paññapenti; “antavā ca anantavā ca attā hoti arogo paraṁ maraṇā”ti—nevasaññīnāsaññīti naṁ paññapenti; “nevantavā nānantavā attā hoti arogo paraṁ maraṇā”ti—nevasaññīnāsaññīti naṁ paññapenti. Ime aṭṭha nevasaññīnāsaññīvādā.

Aṭṭhakaṁ.

9. Navakaniddesa

Tattha katamāni nava āghātavatthūni? “Anatthaṁ me acarī”ti āghāto jāyati; “anatthaṁ me caratī”ti āghāto jāyati; “anatthaṁ me carissatī”ti āghāto jāyati; “piyassa me manāpassa anatthaṁ acari …pe… anatthaṁ carati …pe… anatthaṁ carissatī”ti āghāto jāyati; “appiyassa me amanāpassa atthaṁ acari …pe… atthaṁ carati …pe… atthaṁ carissatī”ti āghāto jāyati. Imāni nava āghātavatthūni.

Tattha katamāni nava purisamalāni? Kodho, makkho, issā, macchariyaṁ, māyā, sāṭheyyaṁ, musāvādo, pāpicchatā, micchādiṭṭhi—imāni nava purisamalāni.

Tattha katame navavidhā mānā? “Seyyassa seyyohamasmī”ti māno, “seyyassa sadisohamasmī”ti māno, “seyyassa hīnohamasmī”ti māno, “sadisassa seyyohamasmī”ti māno, “sadisassa sadisohamasmī”ti māno, “sadisassa hīnohamasmī”ti māno, “hīnassa seyyohamasmī”ti māno, “hīnassa sadisohamasmī”ti māno, “hīnassa hīnohamasmī”ti māno—ime navavidhā mānā.

Tattha katame nava taṇhāmūlakā dhammā? Taṇhaṁ paṭicca pariyesanā, pariyesanaṁ paṭicca lābho, lābhaṁ paṭicca vinicchayo, vinicchayaṁ paṭicca chandarāgo, chandarāgaṁ paṭicca ajjhosānaṁ, ajjhosānaṁ paṭicca pariggaho, pariggahaṁ paṭicca macchariyaṁ, macchariyaṁ paṭicca ārakkho, ārakkhādhikaraṇaṁ daṇḍādānasatthādānakalahaviggahavivādatuvaṁtuvaṁpesuññamusāvādā aneke pāpakā akusalā dhammā sambhavanti—ime nava taṇhāmūlakā dhammā.

Tattha katamāni nava iñjitāni? “Asmī”ti iñjitametaṁ, “ahamasmī”ti iñjitametaṁ, “ayamahamasmī”ti iñjitametaṁ “bhavissan”ti iñjitametaṁ, “rūpī bhavissan”ti iñjitametaṁ, “arūpī bhavissan”ti iñjitametaṁ, “saññī bhavissan”ti iñjitametaṁ, “asaññī bhavissan”ti iñjitametaṁ, “nevasaññīnāsaññī bhavissan”ti iñjitametaṁ—imāni nava iñjitāni.

Tattha katamāni nava maññitāni …pe… nava phanditāni …pe… nava papañcitāni …pe… nava saṅkhatāni? “Asmī”ti saṅkhatametaṁ, “ahamasmī”ti saṅkhatametaṁ, “ayamahamasmī”ti saṅkhatametaṁ, “bhavissan”ti saṅkhatametaṁ, “rūpī bhavissan”ti saṅkhatametaṁ, “arūpī bhavissan”ti saṅkhatametaṁ, “saññī bhavissan”ti saṅkhatametaṁ, “asaññī bhavissan”ti saṅkhatametaṁ, “nevasaññīnāsaññī bhavissan”ti saṅkhatametaṁ—imāni nava saṅkhatāni. –9

Navakaṁ.

10. Dasakaniddesa

Tattha katamāni dasa kilesavatthūni? Lobho, doso, moho, māno, diṭṭhi, vicikicchā, thinaṁ, uddhaccaṁ, ahirikaṁ, anottappaṁ—imāni dasa kilesavatthūni.

Tattha katamāni dasa āghātavatthūni? “Anatthaṁ me acarī”ti āghāto jāyati, “anatthaṁ me caratī”ti āghāto jāyati, “anatthaṁ me carissatī”ti āghāto jāyati, “piyassa me manāpassa anatthaṁ acari …pe… anatthaṁ carati …pe… anatthaṁ carissatī”ti āghāto jāyati, “appiyassa me amanāpassa atthaṁ acari …pe… atthaṁ carati …pe… atthaṁ carissatī”ti āghāto jāyati, aṭṭhāne vā pana āghāto jāyati—imāni dasa āghātavatthūni.

Tattha katame dasa akusalakammapathā? Pāṇātipāto, adinnādānaṁ, kāmesumicchācāro, musāvādo, pisuṇā vācā, pharusā vācā, samphappalāpo, abhijjhā, byāpādo, micchādiṭṭhi—ime dasa akusalakammapathā.

Tattha katamāni dasa saṁyojanāni? Kāmarāgasaṁyojanaṁ, paṭighasaṁyojanaṁ, mānasaṁyojanaṁ, diṭṭhisaṁyojanaṁ, vicikicchāsaṁyojanaṁ, sīlabbataparāmāsasaṁyojanaṁ, bhavarāgasaṁyojanaṁ, issāsaṁyojanaṁ, macchariyasaṁyojanaṁ, avijjāsaṁyojanaṁ—imāni dasa saṁyojanāni.

Tattha katame dasa micchattā? Micchādiṭṭhi, micchāsaṅkappo, micchāvācā, micchākammanto, micchāājīvo, micchāvāyāmo, micchāsati, micchāsamādhi, micchāñāṇaṁ, micchāvimutti—ime dasa micchattā.

Tattha katamā dasavatthukā micchādiṭṭhi? “Natthi dinnaṁ, natthi yiṭṭhaṁ, natthi hutaṁ, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, natthi ayaṁ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammā paṭipannā ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī”ti—ayaṁ dasavatthukā micchādiṭṭhi.

Tattha katamā dasavatthukā antaggāhikā diṭṭhi? Sassato lokoti vā, asassato lokoti vā, antavā lokoti vā, anantavā lokoti vā, taṁ jīvaṁ taṁ sarīranti vā, aññaṁ jīvaṁ aññaṁ sarīranti vā, hoti tathāgato paraṁ maraṇāti vā, na hoti tathāgato paraṁ maraṇāti vā, hoti ca na ca hoti tathāgato paraṁ maraṇāti vā, neva hoti na na hoti tathāgato paraṁ maraṇāti vā—ayaṁ dasavatthukā antaggāhikā diṭṭhi.

Dasakaṁ.

11. Taṇhāvicaritaniddesa

Tattha katamāni aṭṭhārasa taṇhāvicaritāni ajjhattikassa upādāya? Asmīti hoti, itthasmīti hoti, evasmīti hoti, aññathāsmīti hoti, bhavissanti hoti, itthaṁ bhavissanti hoti, evaṁ bhavissanti hoti, aññathā bhavissanti hoti, asasmīti hoti, sātasmīti hoti, siyanti hoti, itthaṁ siyanti hoti, evaṁ siyanti hoti, aññathā siyanti hoti, apāhaṁ siyanti hoti, apāhaṁ itthaṁ siyanti hoti, apāhaṁ evaṁ siyanti hoti, apāhaṁ aññathā siyanti hoti.

Kathañca asmīti hoti? Kañci dhammaṁ anavakāriṁ karitvā rūpaṁ …pe… vedanaṁ …pe… saññaṁ …pe… saṅkhāre …pe… viññāṇaṁ asmīti chandaṁ paṭilabhati, asmīti mānaṁ paṭilabhati, asmīti diṭṭhiṁ paṭilabhati. Tasmiṁ sati imāni papañcitāni honti—itthasmīti vā evasmīti vā aññathāsmīti vā.

Kathañca itthasmīti hoti? Khattiyosmīti vā, brāhmaṇosmīti vā, vessosmīti vā, suddosmīti vā, gahaṭṭhosmīti vā, pabbajitosmīti vā, devosmīti vā, manussosmīti vā, rūpīsmīti vā, arūpīsmīti vā, saññīsmīti vā, asaññīsmīti vā, nevasaññīnāsaññīsmīti vā—evaṁ itthasmīti hoti.

Kathañca evasmīti hoti? Parapuggalaṁ upanidhāya yathā so khattiyo tathāhaṁ khattiyosmīti vā, yathā so brāhmaṇo tathāhaṁ brāhmaṇosmīti vā, yathā so vesso tathāhaṁ vessosmīti vā yathā so suddo tathāhaṁ suddosmīti vā, yathā so gahaṭṭho tathāhaṁ gahaṭṭhosmīti vā, yathā so pabbajito tathāhaṁ pabbajitosmīti vā, yathā so devo tathāhaṁ devosmīti vā, yathā so manusso tathāhaṁ manussosmīti vā, yathā so rūpī tathāhaṁ rūpīsmīti vā, yathā so arūpī tathāhaṁ arūpīsmīti vā, yathā so saññī tathāhaṁ saññīsmīti vā, yathā so asaññī tathāhaṁ asaññīsmīti vā, yathā so nevasaññīnāsaññī tathāhaṁ nevasaññīnāsaññīsmīti vā—evaṁ evasmīti hoti.

Kathañca aññathāsmīti hoti? Parapuggalaṁ upanidhāya yathā so khattiyo nāhaṁ tathā khattiyosmīti vā yathā so brāhmaṇo nāhaṁ tathā brāhmaṇosmīti vā, yathā so vesso nāhaṁ tathā vessosmīti vā, yathā so suddo nāhaṁ tathā suddosmīti vā, yathā so gahaṭṭho nāhaṁ tathā gahaṭṭhosmīti vā, yathā so pabbajito nāhaṁ tathā pabbajitosmīti vā, yathā so devo nāhaṁ tathā devosmīti vā, yathā so manusso nāhaṁ tathā manussosmīti vā, yathā so rūpī nāhaṁ tathā rūpīsmīti vā, yathā so arūpī nāhaṁ tathā arūpīsmīti vā, yathā so saññī nāhaṁ tathā saññīsmīti vā, yathā so asaññī nāhaṁ tathā asaññīsmīti vā, yathā so nevasaññīnāsaññī nāhaṁ tathā nevasaññīnāsaññīsmīti vā—evaṁ aññathāsmīti hoti.

Kathañca bhavissanti hoti? Kañci dhammaṁ anavakāriṁ karitvā rūpaṁ …pe… vedanaṁ …pe… saññaṁ …pe… saṅkhāre …pe… viññāṇaṁ bhavissanti chandaṁ paṭilabhati, bhavissanti mānaṁ paṭilabhati, bhavissanti diṭṭhiṁ paṭilabhati. Tasmiṁ sati imāni papañcitāni honti—itthaṁ bhavissanti vā, evaṁ bhavissanti vā, aññathā bhavissanti vā.

Kathañca itthaṁ bhavissanti hoti? Khattiyo bhavissanti vā, brāhmaṇo bhavissanti vā, vesso bhavissanti vā, suddo bhavissanti vā, gahaṭṭho bhavissanti vā, pabbajito bhavissanti vā, devo bhavissanti vā, manusso bhavissanti vā, rūpī bhavissanti vā, arūpī bhavissanti vā, saññī bhavissanti vā, asaññī bhavissanti vā, nevasaññīnāsaññī bhavissanti vā—evaṁ itthaṁ bhavissanti hoti.

Kathañca evaṁ bhavissanti hoti? Parapuggalaṁ upanidhāya yathā so khattiyo tathāhaṁ khattiyo bhavissanti vā, yathā so brāhmaṇo tathāhaṁ brāhmaṇo bhavissanti vā …pe… yathā so nevasaññīnāsaññī tathāhaṁ nevasaññīnāsaññī bhavissanti vā—evaṁ bhavissanti hoti.

Kathañca aññathā bhavissanti hoti? Parapuggalaṁ upanidhāya yathā so khattiyo nāhaṁ tathā khattiyo bhavissanti vā, yathā so brāhmaṇo nāhaṁ tathā brāhmaṇo bhavissanti vā …pe… yathā so nevasaññīnāsaññī nāhaṁ tathā nevasaññīnāsaññī bhavissanti vā—evaṁ aññathā bhavissanti hoti.

Kathañca asasmīti hoti? Kañci dhammaṁ anavakāriṁ karitvā rūpaṁ …pe… vedanaṁ … saññaṁ … saṅkhāre … viññāṇaṁ niccosmi dhuvosmi sassatosmi avipariṇāmadhammosmīti—evaṁ asasmīti hoti.

Kathañca sātasmīti hoti? Kañci dhammaṁ anavakāriṁ karitvā rūpaṁ …pe… vedanaṁ … saññaṁ … saṅkhāre … viññāṇaṁ ucchijjissāmi vinassissāmi na bhavissāmīti—evaṁ sātasmīti hoti.

Kathañca siyanti hoti? Kañci dhammaṁ anavakāriṁ karitvā rūpaṁ …pe… vedanaṁ … saññaṁ … saṅkhāre … viññāṇaṁ siyanti chandaṁ paṭilabhati, siyanti mānaṁ paṭilabhati, siyanti diṭṭhiṁ paṭilabhati. Tasmiṁ sati imāni papañcitāni honti—itthaṁ siyanti vā, evaṁ siyanti vā, aññathā siyanti vā.

Kathañca itthaṁ siyanti hoti? Khattiyo siyanti vā, brāhmaṇo siyanti vā, vesso siyanti vā, suddo siyanti vā, gahaṭṭho siyanti vā, pabbajito siyanti vā, devo siyanti vā, manusso siyanti vā, rūpī siyanti vā, arūpī siyanti vā, saññī siyanti vā, asaññī siyanti vā, nevasaññīnāsaññī siyanti vā—evaṁ itthaṁ siyanti hoti.

Kathañca evaṁ siyanti hoti? Parapuggalaṁ upanidhāya yathā so khattiyo tathāhaṁ khattiyo siyanti vā, yathā so brāhmaṇo tathāhaṁ brāhmaṇo siyanti vā …pe… yathā so nevasaññīnāsaññī tathāhaṁ nevasaññīnāsaññī siyanti vā—evaṁ evaṁ siyanti hoti.

Kathañca aññathā siyanti hoti? Parapuggalaṁ upanidhāya yathā so khattiyo nāhaṁ tathā khattiyo siyanti vā, yathā so brāhmaṇo nāhaṁ tathā brāhmaṇo siyanti vā …pe… yathā so nevasaññīnāsaññī nāhaṁ tathā nevasaññīnāsaññī siyanti vā—evaṁ aññathā siyanti hoti.

Kathañca apāhaṁ siyanti hoti? Kañci dhammaṁ anavakāriṁ karitvā rūpaṁ …pe… vedanaṁ …pe… saññaṁ …pe… saṅkhāre …pe… viññāṇaṁ apāhaṁ siyanti chandaṁ paṭilabhati, apāhaṁ siyanti mānaṁ paṭilabhati, apāhaṁ siyanti diṭṭhiṁ paṭilabhati. Tasmiṁ sati imāni papañcitāni honti—apāhaṁ itthaṁ siyanti vā, apāhaṁ evaṁ siyanti vā, apāhaṁ aññathā siyanti vā.