English
From the time of the abandonment of these twelve unwholesome thoughts, the mind of the one with taints destroyed... There is no defilement called the relapse of defilements, in terms of its parts. Here is an analogy: A great king, they say, lived in a great city, enjoying sovereignty, having placed guards on the border. Then his border rebelled. At that time, twelve bandit chiefs, along with many thousands of men, plundered the kingdom. The border officials sent word to the king, "The border has rebelled." The king sent a message, "Release them and seize them, I will do what is necessary for you." In the very first assault, they killed five bandit chiefs, along with many thousands of men. The remaining seven men, taking their families, entered the mountains. The ministers sent that news to the king. The king sent wealth, saying, "I will know what is fitting for you to do, seize even those." In the second assault, they struck down two bandit chiefs, and weakened their families as well. All of them fled and entered the mountains. The ministers sent that news to the king as well. Again, the king sent wealth, saying, "Release them and seize them." In the third assault, they killed two bandit chiefs, along with their companion men, and sent that news to the king. Again, the king sent wealth, saying, "Release the remaining ones and seize them." In the fourth assault, they killed the remaining five bandit chiefs, along with their families. From the time the twelve bandit chiefs were killed, there was no bandit at all. The people of the countryside, secure, lived as if dancing their children on their hips. The king, surrounded by victorious warriors, enjoyed great wealth in his excellent palace. There, the great king is like the King of Dhamma. The border officials are like the sons of good families, practicing yoga. The twelve bandit chiefs are like the twelve unwholesome thoughts. Their companions, the many thousands of men, are like the evil qualities that arise as parts of the mind. The time when the king's border rebelled, and the message was sent, is like when defilements arise in the object, and ' "Bhante, a defilement has arisen in me," is the time to announce to the Teacher. Like giving wealth, saying, "Let them take what is scattered," so the King of Dhamma instructs on meditation, saying, "Restrain the defilements, monks." Like the time of killing the five chief thieves with their retinues, so is the abandoning of the five unwholesome thoughts associated with the Stream-entry path. Again, like the king's command to proceed, so is the announcement of the qualities regained by the Perfectly Enlightened One. Like giving wealth again, saying, "Let them also take the remainder," so the Blessed One instructs on the insight of the Once-returning path. Like weakening the two chief thieves with their retinues in the second assault, so is the attenuation of the two thoughts of displeasure associated with the Once-returning path. Again, like the king's command to proceed, so is the announcement of the qualities regained by the Teacher. Like giving wealth again, saying, "Let them take what is scattered," so the Blessed One instructs on the insight of the Non-returning path. Like the killing of the two chief thieves with their retinues in the third assault, so is the abandoning of the two thoughts of displeasure associated with the Non-returning path. Again, like the king's command to proceed, so is the announcement of the qualities regained by the Thus-gone One. Like giving wealth again, saying, "Let them take what is scattered," so the Blessed One instructs on the insight of the Arahantship path. Like the time of peace for the country from the time of killing the five chief thieves with their retinues in the fourth assault, so is the absence of unwholesome states arising again in terms of thought-constituents, from the time of abandoning the twelve unwholesome thoughts, with the abandoning of the five unwholesome thoughts associated with the Arahantship path. Like the king, victorious in battle, surrounded by his ministers, experiencing great prosperity in a fine palace, so the King of Dhamma, surrounded by those with taints destroyed, should be understood as experiencing the bliss of attainments in emptiness, signlessness, and desirelessness, the bliss of attainments with desired results. The explanation of the phrase "wholesome states" is finished. Unwholesome pa The Discourse on the Exposition of the Dhamma The First Thought 365. Now, to show by dividing the section on unwholesome dhammas, the beginning is made with "Which dhammas are unwholesome?" Therein, the division into sections such as the determination of dhammas, and the interpretation of the words that have come down, should be understood in the same way as stated below. However, we will describe only the specific differences in each case. There, in the determination of occasion, since, like the wholesome, there is no difference in plane for the unwholesome, therefore, although it is entirely in the sense sphere, it is not specifically stated as "sense sphere." "Associated with views" means that the view itself is the "gone to view," like "gone to excrement, gone to urine," etc. Or, since there is no going beyond, the mere going by the view is the "gone to view." That which is associated with that is "associated with views." There, the arising of this wrong view, which is designated as "gone to views," should be understood as due to causes such as listening to the untrue dhamma, bad friendship, unwillingness to see the noble ones, and unwise attention. For it should be understood that this arises from listening to those untrue dhammas connected with views with excessive respect and without moderation, without investigation; and from bad friendship, which is designated as association with those who are corrupted by views; and from unwillingness to see the noble ones, such as the Buddhas, and the good people; and from lack of skill in the noble dhamma, which is divided into the four foundations of mindfulness, etc.; and from unwise attention, which is cultivated by the same causes, with lack of restraint in the noble dhamma, which is divided into restraint by the monastic code, restraint of the senses, restraint by mindfulness, restraint by knowledge, and restraint by abandonment, and in the dhamma of good people; and from being devoted to things such as omens and auspicious signs. However, the unprompted nature of this thought should be understood in the same way as stated below. In the discourse on the exposition of the dhamma, "contact" is the contact that arises together with the unwholesome thought. The same method applies to feeling, etc. Thus, the only difference between these and the previous ones is that these are merely unwholesome. "There is one-pointedness of mind," Even in things like killing, there is singleness of mind due to non-distraction. For people, concentrating their minds, undistracted, strike beings with weapons without wavering. Well-concentrated, they steal the property of others. With a unified mind, they engage in sexual misconduct. Thus, even in unwholesome activities, there is singleness of mind. Wrong view is a view that speaks untruth, or a false view, because it is grasped by wavering. Wrong view is also a view despised by the wise because it brings no benefit. The same method applies to wrong thought and so on. Moreover, wrong is what one sees with it, or one wrongly sees oneself, or it is merely wrong seeing; that is wrong view. It has the characteristic of unwise adherence, the essence of clinging, the manifestation of wrong adherence, the basis of not wanting to see the noble ones, and so on; it should be seen as the ultimate fault. In wrong thought and so on, only the word "wrong" is different. The rest should be understood in the same way as stated in the section on wholesome qualities. In "shamelessness-strength and recklessness-strength," the meaning of "strength" will become clear in the section on definitions. But in these: one is not ashamed, therefore shameless. The state of the shameless is shamelessness. There is no fear, therefore recklessness. In these, shamelessness has the characteristic of not being disgusted by bodily misconduct and so on, or the characteristic of impudence. Recklessness has the characteristic of not being afraid of those very things, or the characteristic of not being terrified. Shamelessness itself is strength, shamelessness-strength. Recklessness itself is strength, recklessness-strength. This is the condensed meaning here. But the detailed meaning should be understood in terms of the opposites stated below. One is greedy with it, or one is greedy oneself, or it is merely greed; that is greed. One is deluded with it, or one is deluded oneself, or it is merely delusion; that is delusion. In these, greed has the characteristic of grasping at an object, like monkey glue, the essence of clinging, like a piece of meat thrown on a hot pan, the manifestation of non-relinquishment, like dye for the eyes, the basis of seeing enjoyment in things that bind. Growing in the nature of a river of craving, Like a swift-flowing river rushing to the great ocean, it should be seen as only taking one to the lower realms. Delusion is marked by the mind's blindness or ignorance, its function is non-penetration or obscuring the nature of the object, its manifestation is improper conduct or darkness, and its proximate cause is unwise attention. It should be seen as the root of all unwholesome things. Because one covets with it, or one covets oneself, or it is merely the act of coveting, therefore it is covetousness. It is marked by the desire to make others' wealth one's own, its function is the state of seeking in that manner, its manifestation is facing towards others' wealth, and its proximate cause is delight in others' wealth.