English
For it arises only facing towards others' wealth. And when there is delight in those things, it proceeds, like stretching out the mind's hand towards others' wealth, it should be seen. In "there is calm" and other such activities, calm is the quieting of distraction in other activities. "Uplifts the mind" means it uplifts the mind from unwholesome activity. "Does not distract" means it does not distract. In this mind, faith, mindfulness, wisdom, these six pairs of qualities are not included. Why? In a faithless mind, there is no such thing as confidence. Therefore, faith is not included. But do those who hold wrong views not have faith in their teachers? They do have faith. But that is not called faith, it is merely accepting words. In reality, it is either lack of investigation or a wrong view. In a mindless mind, there is no mindfulness, therefore it is not included. But do those who hold wrong views not remember their past actions? They do remember. But that is not called mindfulness. It is merely the arising of an unwholesome mind in that manner. Therefore, mindfulness is not included. Then why is "wrong mindfulness" mentioned in the suttas? That is a figurative description there, to fulfill the wrong path and wrongness, because it is devoid of mindfulness and opposed to mindfulness in the aggregates of unwholesome qualities. But in the literal sense, it does not exist. Therefore, it is not included. In a blind, foolish mind, there is no wisdom. They are not grasped as such. Do those with fixed views lack deceptive wisdom? They do not lack it. But that is not wisdom, it is called deceit. In essence, it is just craving. But this mind is fearful, heavy, burdensome, rough, rigid, unworkable, sick, crooked, dishonest. Therefore, the six pairs beginning with tranquility are not grasped. Having shown these thirty-two mental factors in order, according to the Pāli, now to show the "evāpanaka" qualities, he says "ye vā pana tasmiṃ samaye," etc. Here, in all unwholesome minds, only these ten qualities are "evāpanaka": intention, resolution, attention, conceit, envy, stinginess, sloth, torpor, restlessness, and worry. These are the qualities that come in the suttas, said to be seen in the sutta passages. But in this mind, only these four are "evāpanaka," reckoned as "apaṇṇakaṅga": intention, resolution, attention, and restlessness. Here, intention and the others should be understood in the way stated below. Only these are wholesome, those are unwholesome. But the state of being restless is "restlessness." It is characterized by the mind's non-tranquility, like water stirred by the wind. Its function is instability, like flags waving in the wind. Its manifestation is agitation, like ashes stirred up by striking a stone. Its proximate cause is unwise attention to the mind's non-tranquility. It should be seen as mental distraction. Thus, thirty-two are the contact and so on, and four are stated as "evāpanaka," so in this section on qualities, there are thirty-six qualities in all. Leaving out the four "apaṇṇakaṅga," only thirty-two come in the Pāli. By grasping what is not grasped, here there are sixteen qualities: the fivefold contact, initial thought, sustained thought, joy, one-pointedness of mind, the faculty of energy, the faculty of life, wrong view, shamelessness, recklessness, greed, and delusion. Among these sixteen, seven qualities are non-divisible, and nine are divisible. Which are the seven? Contact, perception, volition, sustained thought, joy, the faculty of life, and delusion, these seven are non- Of the variable. Feeling, mind, thought, one-pointedness of mind, the faculty of effort, wrong view, shamelessness, recklessness, and greed, these nine are variable. Among these, six things are variable in two places, one in three, one in four, one in six. How? Mind, thought, wrong view, shamelessness, recklessness, and greed, these six are variable in two places. For mind, having reached the pentad of contact, is said to be mind, having reached the faculties, it is the faculty of mind. Thought, having reached the factors of jhāna, is said to be thought, having reached the factors of the path, it is wrong intention. Wrong view is wrong view both in the factors of the path and in the courses of action. Shamelessness, having reached the powers, is said to be the power of shamelessness, having reached the pair of world-destroyers, it is shamelessness. The same method applies to recklessness. Greed, having reached the root, is said to be greed. Having reached the course of action, it is covetousness. These six are variable in two places. Feeling, however, having reached the pentad of contact, is said to be feeling, having reached the factors of jhāna, it is happiness, having reached the faculties, it is the faculty of joy. Thus, this one thing is variable in three places. Effort, however, having reached the faculties, is said to be the faculty of effort, having reached the factors of the path, it is wrong effort, having reached the powers, it is the power of effort, having reached the pair of support, it is exertion. Thus, this one thing is variable in four places. Concentration, however, having reached the factors of jhāna, is said to be one-pointedness of mind, having reached the faculties, it is the faculty of concentration, having reached the factors of the path, it is wrong concentration, having reached the powers, it is the power of concentration, having reached the pair of support, in the second pair it is tranquility alone, in the third it is non-distraction. Thus, this one thing is variable in six places. All these things, however, become nine heaps: in terms of the pentad of contact, in terms of the factors of jhāna, in terms of the faculties, in terms of the factors of the path, in terms of the powers, in terms of the roots, in terms of the courses of action, in terms of the world-destroyers, in terms of the pair of support. There, what is to be said is the first wholesome. It is as stated in the explanation of non-thought. The Discourse on the Division of Teachings is concluded. The Discourse on Explanations 375. In the Discourse on Explanations, regarding the explanation of singleness of mind, "saṇṭhiti" (stability) and "avaṭṭhitī" (steadfastness): These two are simply synonyms for "ṭhiti" (standing). However, what was said in the explanation of the wholesome, "it stands steadfast, having plunged into the object, having settled upon it," is not found here. For it has already been shown below that singleness of mind is weak in the unwholesome. 384. An interpretation such as "avisāhāro" (non-distraction) as the opposite of "visāhāro" (distraction), which occurs due to restlessness and doubt, is not found here. But "avisāhāro" means not being distracted from co-arisen states. "Avikkhepo" means non-scattering. "Avisāhaṭamānasatā" is the state of mind that is not distracted due to unwholesome singleness of mind. "Samādhibalaṃ" is the strength of concentration, in that it does not waver in co-arisen states. "Micchāsamādhī" (wrong concentration) should be understood here as wrongly established. 385. The method that was stated below in the explanation of the faculty of energy, beginning with "this is exertion and effort for the rejection of desires," is not found here. Strength of energy should be understood only as non-wavering in co-arisen states. 386. In the explanation of wrong view, "micchādiṭṭhi" (wrong view) is wrong view in the sense of seeing things incorrectly. This seeing is gone to views, being included within the sixty-two kinds of views, hence "diṭṭhigataṃ" (gone to views). Its meaning has already been stated below. "Diṭṭhigahanaṃ" (thicket of views) is view itself, in the sense of being difficult to overcome, like a thicket of grass, a thicket of trees, a mountain thicket. "Diṭṭhikantāro" (wilderness of views) is view itself, in the sense of being dangerous and frightening, like a wilderness of robbers, a wilderness of wild beasts, a waterless wilderness, a wilderness of famine. "Diṭṭhivisūkāyikaṃ" (dart of views) is that which pierces and overturns right view. For wrong view, when arising, both pierces and overturns right view. "Diṭṭhivipphanditaṃ" (distortion of views) is the distorted wavering of views, due to sometimes grasping at permanence and sometimes at annihilation. For one who has gone to views is not able to stand firm in one thing, sometimes following after permanence and sometimes after annihilation. "Diṭṭhiyeva bandha" (view itself is a bond) The fetter that is wrong view. Like crocodiles etc., it firmly seizes a person, an object, therefore it is a seizing. Because of establishing, it is an establishing. For it establishes and seizes with a strong tendency. Because of clinging in terms of permanence etc., it is clinging. Because of touching externally in terms of permanence etc., having transgressed the nature of things, it is external touching. Because it brings what is unprofitable, it is a bad path, or the path of bad destinations, therefore it is a bad path. Because it is a wrong path from the untrue, it is a wrong path. Just as one lost in the directions, even if he seizes a path saying, "This is the path to such and such a village," does not reach that village, so too, one gone in wrong view, even if he seizes a view saying, "This is the path to a good destination," does not reach a good destination, therefore, because it is a wrong path from the untrue, it is a wrong path. Because of the nature of wrongness, it is wrongness. Therein wander fools, therefore it is a ford. And that ford is also a place of what is unprofitable, therefore it is a place of a ford. Or, because it is a place of origin and a place of dwelling for sectarians, it is a place of a ford. Seizing that is contrary, or seizing from contrariness, is contrary seizing; that is, seizing what is distorted. 387-388.