English
In the definitions of shamelessness and recklessness, the meaning should be understood in the opposite way to the definitions of shame and prudence. However, in co-nascent states, the force of shamelessness and the force of recklessness should be understood only in the sense of being unshakeable. 389. In the definitions of greed and delusion, it clings, therefore it is greed. Clinging is the mode of clinging. A mind associated with greed, or a person, is greedy; the state of being greedy is greediness. It is attached, therefore it is lust. The mode of attachment is lustfulness. The state of being attached is lustfulness. Because of the act of coveting, it is covetousness. The reason for the repetition of "greed" has already been stated. And that which is unwholesome and a root, or the root of unwholesome things, is an unwholesome root. 390. Because it is opposed to knowledge and vision, it is ignorance, non-seeing. Not facing and uniting with the Dhamma, not coming together, is non-comprehension. Understanding the Dhamma accordingly is understanding. Because of its opposition, it is non-understanding. Together with impermanence etc., that Not understanding after conquering is *asambodha*. Also, not understanding what is untrue and inappropriate is *asambodha*. Not penetrating the Four Noble Truths is *appaṭivedha*. Not grasping even one thing among forms, etc., as having the common characteristic of impermanence, etc., is *asaṃgāhanā*. Not fully grasping that same thing is *apariyogāhanā*. Not looking equally is *asamapekkhaṇā*. Not considering the nature of things is *apaccavekkhaṇā*. Due to wrong practice in wholesome and unwholesome actions, or due to the absence of grasping their nature, not even one action is evident to him, or the act of making an action evident to someone does not occur, so it is *appaccakkhakamma*. That which, if it were not arising in him, would make the stream of consciousness pure, clean, and clear, that impure purity is his, so it is *dummejjha*. The state of fools is *bālya*. Becoming deluded is *moha*. Stronger delusion is *pamoho*. Becoming completely deluded is *sammoha*. Because it is the opposite of knowledge, it is not knowledge, so it is *avijjā*. The meaning of *ogha* has already been stated. It lies dormant in the sense of strength, so it is *anusaya*. It envelops the mind, it overwhelms, so it is *pariyuṭṭhāna*. Due to the absence of grasping what is beneficial, he is unable to go towards what is beneficial, but rather he only limps, so he is *laṅgī*; it means lame. Or, *laṅgī* in the sense of being difficult to open. Just as a great iron bar called *laṅgī* is difficult to open, so too is this *laṅgī*, thus it is *laṅgī*. The rest is of obvious meaning. The sections on inclusion and the sections on emptiness should be understood in meaning according to the method stated below. Second Consciousness 399. In the second consciousness, the word *sasaṅkhārena* is a distinction. That too has the meaning stated below. However, although this consciousness arises in the six objects, producing greed with pleasant feeling, touching them in the manner of "attached, attached," nevertheless, because it is *sasaṅkhārika*, arising with effort and means – when a clansman desires a maiden from a family of wrong view, and they say, "You are of a different view," and do not give the maiden. Then other relatives say, "Whatever you do, he will do the same." They pay him to do it. He goes to the heretics along with them. From the very beginning, he is doubtful. As time goes on, he finds their practices pleasing and accepts their doctrine, adopting their view – it should be understood that this is the time when this arises. Here, in the diverting [citta], sloth and torpor are more prominent. The state of being inert is ‘sloth’. The state of being torpid is ‘torpor’; it means a lack of enthusiasm and a suppression of effort, a failure of application. Sloth and torpor are ‘sloth and torpor’. Here, sloth has the characteristic of inactivity, the function of dispelling energy, the manifestation of sinking down. Torpor has the characteristic of unfitness for work, the function of overwhelming, the manifestation of a state of being withdrawn, or the manifestation of drowsy sleep. Both have their proximate cause in unwise attention to discontent, languor, yawning, and so on. The Third Citta 400. The third [citta] arises in one who, having generated greed through pleasant feeling in the six sense objects, and clinging to it with the notion "a being, a being," etc., watches displays of Nārāyaṇa, Virāja, wrestling matches, theatrical performances, etc., or is devoted to hearing pleasant sounds, etc. Here, there are five qualities conducive to decline, along with conceit. There, ‘conceit’ is thinking. It has the characteristic of haughtiness, the function of self-assertion, the manifestation of a desire to be conspicuous, the proximate cause of greed dissociated from views, and should be regarded as like madness. The Fourth Citta 402. The fourth [citta] arises in places such as those mentioned above, when, if they spit phlegm on his head, or scatter dust from their feet, he looks around from time to time with eagerness to avoid it, or when royal dramas are being performed and the crowd is being pushed out, he looks through this or that gap, and so on. Here, however, there are seven qualities conducive to decline, along with sloth and torpor. In both cases, wrong view declines. Setting that aside, the enumeration of the qualities should be understood in terms of the remaining ones. The Fifth Citta 403. The fifth [citta] arises in one who, having generated greed through feeling of equanimity in the six sense objects, and clinging to it with the notion "a being, a being," etc., It arises. Here, in the place of joy, there is neutral feeling, the element of rapture diminishes. The rest is all similar to the first consciousness. The Sixth Consciousness, etc. 409-412. The sixth, seventh, and eighth should be understood in the same way as described in the second, third, and fourth, by changing the feeling and removing the element of rapture. In these eight consciousnesses accompanied by greed, both co-arisen dominance and object dominance are obtained. The Ninth Consciousness 413. The ninth arises in the six objects, producing aversion in one who is mentally distressed. In the context of its temporal determination, "ill-minded" or "mind in a bad way," or "despicable mind" due to inferior feeling, is "distressed"; the state of being distressed is "grief." "Accompanied by that" is "accompanied by grief." "It is repelled in the object due to the state of non-affection" is "aversion." "Associated with that" is "associated with aversion." In the doctrinal exposition, only grief is mentioned in all three places. There, the term "feeling" has already been explained. Similarly, the terms "pain" and "grief" are used. However, from the perspective of characteristics, grief has the characteristic of experiencing an undesirable object, or truly enjoying an unpleasant form, having mental affliction as its manifestation, and having the heart-base as its exclusive foundation. In the path of root actions, just as it was said in the previous consciousnesses, "there is greed, there is covetousness," so it is said, "there is hatred, there is ill-will." There, "one is angry with it, or it is angry itself, or it is merely anger" is hatred; that, with the characteristic of ferocity, is like a striking viper, having the taste of spreading poison like a lightning strike, or having the taste of burning its own support like a forest fire, having the manifestation of resentment, like an enemy who has found an opportunity, and should be seen as having the object of hatred as its foundation, like foul pus mixed with poison. The mind is corrupted by it, it undergoes a putrid state, or it corrupts the benefits of discipline, conduct, beauty, happiness, etc., that is ill-will. In essence, however, this is hatred itself. Here, in the order of words, there are twenty-nine terms. By grasping the aggregates, there are fourteen. Based on these, The distinction of the categories of inflected words should be understood. In the case of absorption, inclination, attention, and distraction are constant. But envy, avarice, and regret, along with one of them, arise as five together. Thus, these three states are invariably associated with absorption. Among them, "envy" is so called because it envies. It has the characteristic of begrudging the success of others, its function is displeasure in that very success, its manifestation is turning away from it, its proximate cause is the success of others. It should be seen as a fetter. "Avarice" is the state of being miserly. It has the characteristic of concealing one's own possessions, whether acquired or to be acquired, its function is intolerance of sharing them with others, its manifestation is constriction, or the manifestation of being like a tight garment, its proximate cause is one's own possessions. It should be seen as a distortion of the mind. A bad deed is a "wrong deed." The state of that is "regret." It has the characteristic of subsequent remorse, its function is lamenting what was done or not done, its manifestation is remorse, its proximate cause is what was done or not done. It should be seen as like slavery. This is the distinction in the section on enumeration. 415. In the section on definition, in the definition of feeling, unpleasant feeling should be understood as the opposite of pleasant feeling. 418. In the section on aversion, "aversion" is so called because it resents. "Resenting" is the manner of resenting. "Resentment" is the state of being resentful. "Irritation" is annoyance in the sense of abandoning one's natural state. "Annoyance" is the manner of being annoyed. "Opposition" is so called because it opposes.