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who are well-gone, beautiful— this desire and lust in the sense-sphere are unwholesome formations. What are they conditioned by? Conditioned by ignorance. What are they a condition for? A condition for consciousness. Thus, conditioned by ignorance are formations. Conditioned by formations is consciousness, up to old age and death. Thus is the origin of this entire great mass of suffering. One Sutta has been given. A Sutta on the five hindrances should be made. 81. What is the method of teaching here? Whatever covetousness, whatever ill-will, and whatever restlessness— this is craving. Whatever sloth and torpor, whatever remorse, and whatever doubt— this is wrong view. Whatever unsuitability of the body Even though that sloth-and-torpor is not a defilement by nature of defilement, thus, that mental sluggishness and that bodily unworkability, this is a subsidiary defilement, not a defilement by nature. Therein, weariness associated with self-perception, sloth associated with remorse, that mental sluggishness, thus these five hindrances, four hindrances are defilements by nature, sloth-and-torpor is a subsidiary defilement of the hindrances. Just as the four cankers are cankers by nature of canker, not cankers by nature of mental canker. They are cankers by nature. They are cankers by way of subsidiary. But then the Suttanta says by which they are associated or dissociated with cankers, these very things are to be called with cankers or without cankers. Therein, what is investigation? Covetousness, craving for sensual pleasures, craving for forms, craving for existence. Or whatever is taken hold of, with cankers for one who covets, for one who contemplates loving-kindness, he who acts for harm. Therein, he who generates ill-will, "he acted, he will act." Thus, nine grounds for resentment are to be made, for one who thus contemplates ill-will, the defilement, which is burning, bodily weariness, unworkability, sloth. For one who contemplates the mind, the exhaustion by resistance, this is sloth-and-torpor. Therein, the non-settling of disputes, this is restlessness. Whatever is "what did I do?" this is remorse. Whatever is "how is this?" - this deliberation, this is doubt. Therein, ignorance and craving exist, this is obsession. Covering, hindering, obscuring, and defilement exist, this is sensual desire, the proximate cause of the obsession of sensual lust. Ill-will is the proximate cause of the obsession of ill-will. Sloth-and-torpor is the proximate cause of the obsession of sloth-and-torpor. Restlessness-and-remorse is the proximate cause of the obsession of ignorance. Doubt is the proximate cause of the obsession of doubt. The obsession of sensual lust is the proximate cause of the fetter of underlying tendency. The obsession of ill-will is the proximate cause of the fetter of aversion. The obsession of sloth-and-torpor is the proximate cause of the fetter of conceit. The obsession of ignorance... Hesitation and the obsession of doubt are the proximate cause of the fetter of views. Among these, what is the characteristic method? When the obsession of sensual passion is spoken of, all obsessions are spoken of. When the fetters are spoken of, all fetters are spoken of. This is the characteristic method. 82. Among these, what is the four-fold method? These five hindrances, the opposition to absorption, that is the origin of suffering. That result, this is suffering. Among these, the thought of renunciation is the opposition to sensual desire; the thought of non-ill-will is the opposition to ill-will; the thought of non-harming is the opposition to the three hindrances. Thus these are the three thoughts. The thought of renunciation belongs to the aggregate of concentration. The thought of non-ill-will belongs to the aggregate of virtue. The thought of non-harming belongs to the aggregate of wisdom. These are the three aggregates. The Noble Eightfold Path leads to the abandonment of the hindrances. That abandonment of the hindrances, this is cessation. These are the four truths. This is the four-fold method. Among these, what is the revolving method? The five hindrances become ten. Whatever one clings to internally, that is also a hindrance. Whatever one clings to externally, that is also a hindrance, thus up to doubt, these are the ten hindrances. Internal and external defilements, these are the two fetters, the internal fetter and the external fetter. Among these, "I am" is internal, "mine" is external. Self-view is internal, the sixty-one views are external. Whoever internally has sensual passion, is not free from passion for forms, is not free from desire. Thus up to consciousness, this is internal craving. Whatever clinging there is to the six external sense-bases and the three existences, this is external craving. These are the two truths, the fetters and the things that fetter. Among these, regarding the fettering things, that contemplation of disenchantment, this is the path. That abandonment of the fetters, this is cessation. This is the revolving method. Among these, what is the analytical method? "Fetter" is not a single thing. The fetter of conceit, the view (Referring to the five lower fetters) It does not entirely abandon what is unseen, what is relied upon. The five higher fetters of conceit, even if they belong to the view-side, are not a lower fetter conducive to its abandonment. And the 'I-making' not yet eradicated, for him it is thus: "When, indeed, shall I, having realized that peaceful realm, dwell having attained it, which the Noble Ones dwell having attained that peaceful realm?" This is covetousness, but it is not a hindrance. But for an Arahant, bodily weariness and torpor arise, but that is not a hindrance. His sloth and torpor are a hindrance. Not entirely. This is the analysis method. As for 'Transformation': The five hindrances go to abandonment by means of the five-factored jhāna. This is their counter-hindrance; it should not be inferred that 'so-and-so's (hindrance) is abandoned'. It is ultimately internal. This is transformation. Among these, which is the synonymous method? Sensual desire, lust, affection, craving - these are synonyms. Hindrance, covering, defilement, obsession - these are synonyms. As for 'Designation': Ignorance is a designation by way of condition for action. Ill-will is a designation by way of distraction. Sloth and torpor are a designation by way of non-eradication. Thus, all these five hindrances in this discourse are a designation by way of distraction. Among these, which is the 'descent' method? These five hindrances are ignorance and craving. Among them, hindrances rooted in ignorance. That craving, these formations, they are conditioned by ignorance. These two phenomena among the five aggregates are included in the formation aggregate, in the sense-bases, the mind-object base, in the elements, the mind-object element, in the faculties, the proximate cause of these phenomena is the faculty of pleasure, the faculty of joy, the female faculty, and the male faculty. Among these, which is the 'purification' method? This discourse, as it was begun and set forth, its meaning is spoken by these five terms. Among these, sensual desire, ill-will, and doubt are not designated as one. , desires are not designated as of one nature, but rather as of diverse natures. This is the mode of designation. Among these, what is the mode of preparation? For sensual desire, unwise attention is the condition for a beautiful object; and a beautiful sign is the cause. For ill-will, unwise attention and objects of resentment are the conditions; the latent tendency to aversion is the cause. For sloth and torpor, withdrawal is the condition; weariness and wavering in activity are the cause. For restlessness and remorse, an object that is exciting, enjoyable, and an incomplete knowledge of the faculties of enjoyment are the conditions; and the perception of sensuality and the latent tendency to wrong view are the cause. For doubt, the nine kinds of conceit are the object, the latent tendency to conceit, that itself is the condition; the latent tendency to doubt is the cause. These five phenomena arise with causes and conditions. Among these, what is the mode of superimposition? These five hindrances, these are all cankers, these are boils, these are darts, these are attachments. In these very external phenomena, the discourse goes to the designation of the partaking of defilement. This is the mode of superimposition. The discourse on the partaking of defilement has been expounded. 83. The stanza: "Mind precedes all phenomena." Among these, what is the mode of exposition? In this discourse, what is the meaning? By the analysis of aggregates, it expounds the aggregate of consciousness; by the analysis of elements, the mind-consciousness element; by the analysis of sense-bases, the mind-base; by the analysis of faculties, the mind-faculty. What precedes phenomena for it? In brief, six phenomena precede phenomena: wholesome roots and unwholesome roots. The signless in this discourse expounds the wholesome root. Among these, what are the phenomena preceded by mind? Mind precedes them, just as a king precedes an army, even so mind precedes phenomena. Among these, of the three kinds of preceders: by the desire for renunciation, by the desire for non-ill-will, by the desire for non-harming. For non-greed, they are preceded by the desire for renunciation. For non-hatred, they are preceded by the desire for non-ill-will. For non-delusion, they are preceded by the desire for non-harming. Among these, mind is supreme. Thus, by mind, these phenomena are lifted up, or created by mind. Mind indeed is supreme among these phenomena, mind indeed is the chief and foremost among these phenomena, mind indeed exercises dominance over these phenomena, thus 'mind-foremost'. By 'mind-swift' is where the mind goes. There these phenomena go, thus 'mind-swift'.