English
"I have lived long, I live long, I will live long; I have lived happily, I live happily, I will live happily," the pride that arises due to intoxication is called pride of life. "I am a gainer, the remaining beings are without gains, but there is no measure to my gains," the pride that arises due to intoxication is called pride of gain. "The remaining beings obtain whatever, but I obtain well-made, excellent robes and other requisites," the pride that arises due to intoxication is called pride of honor. "People going on alms round do not even salute the other monks, stepping on the soles of their feet, but seeing me, they salute, thinking of me as a stone umbrella, making me heavy, and making me unapproachable like a fire mass," the pride that arises due to intoxication is called pride of respect. "A question that arises is resolved only through my mouth, even when going on alms round, they go with me in front, surrounding me," the pride that arises due to intoxication is called pride of precedence. For a householder, For me, a great retinue, "A hundred men, even a thousand men attend me," But for the homeless one, "A hundred monks, even a thousand monks attend me," The rest have small retinues, But I have a great retinue, and a pure retinue too," The conceit arising from this self-intoxication Is called the conceit of retinue. Wealth, though included in the grasping of gain, Is here taken as a store of deposits; Therefore, "The remaining beings Do not even obtain enough for their own use, But for me, there is no measure To the wealth stored as treasure," The conceit arising from this self-intoxication Is called the conceit of wealth. Regarding beauty means regarding both Bodily beauty and virtuous beauty. "The remaining beings are ugly and ill-formed, But I am beautiful and pleasing; The remaining beings are without virtue, With widespread ill-repute, But my fame is known among gods and humans - 'Thus, the elder is learned, Thus, he is virtuous, Thus, he is endowed with ascetic qualities,'" The conceit arising from this self-intoxication Is called the conceit of beauty. "The remaining beings are unlearned, But I am learned," The conceit arising from this self-intoxication Is called the conceit of learning. "The remaining beings are without wit, But for me, there is no measure of wit," The conceit arising from this self-intoxication Is called the conceit of wit. "I am experienced, I know such and such a Buddha lineage, A royal lineage, A country lineage, A village lineage, The division of days and nights, The conjunction of constellations and auspicious moments," The conceit arising from this self-intoxication Is called the conceit of experience. "The remaining monks are born Among those who go for alms in between, But I am from a family that always goes for alms," The conceit arising from this self-intoxication Is called the conceit of alms-going. "The remaining beings are unknown and despised, But I am known and not despised," The conceit arising from this self-intoxication Is called the conceit of being not despised. "The remaining beings' deportment is unpleasing, But mine is pleasing," The conceit arising from this self-intoxication Is called the conceit of deportment. "The remaining beings are like crows with clipped wings, But I am powerful, of great influence." "I am able," or "Whatever I do, that succeeds," the conceit arising from intoxication is called the conceit of power. By including retinue in the preceding, fame is already included. But in this context, the conceit of attendants is included. That should be explained by both householders and renunciates. For some householder is the chief of one of the eighteen guilds, thinking, "I establish the remaining men, I manage them." And some renunciate is a chief somewhere, thinking, "The remaining monks follow my advice, I am the chief," the conceit arising from intoxication is called the conceit of fame. "The remaining beings are immoral, but I am virtuous," the conceit arising from intoxication is called the conceit of virtue. "The remaining beings do not have even a moment of one-pointedness of mind in the time it takes a chicken to drink water, but I am a gainer of access and attainment," the conceit arising from intoxication is called the conceit of absorption. "The remaining beings are unskilled, but I am skilled," the conceit arising from intoxication is called the conceit of skill. "The remaining beings are short, but I am tall," the conceit arising from intoxication is called the conceit of height. "The remaining beings are short or tall, but I am perfectly proportioned like a banyan tree," the conceit arising from intoxication is called the conceit of proportion. "The body structure of the remaining beings is deformed and repulsive, but mine is pleasing and beautiful," the conceit arising from intoxication is called the conceit of structure. "In the bodies of the remaining beings there are many faults, but in my body there is not even a fault the size of a hair tip," the conceit arising from intoxication is called the conceit of perfection. 845. Having described conceit with its basis in so many ways, now, showing conceit arising without basis, he said, "There, what is intoxication?" and so on. That is straightforward in meaning. 846. In the definition of negligence, "abandonment of the mind," in these many instances, without restraining the mind with mindfulness, the abandonment of the mind; that is, the absence of mindfulness. "Non-production of abandonment" means the non-production of Not producing again; meaning repeatedly abandoning. Asakkaccakiriya is the careless performance of these meritorious deeds such as giving, due to the person or the object of the gift being treated carelessly. Constancy is continuousness. Non-constancy is non-continuousness. Not performing constantly is non-constant performance. Unsteady performance is unsteady action. Just as a thorn bush goes a little way and stops a little, not going continuously, so too, the person who gives a gift one day, or makes an offering, or hears the Dhamma, or performs a monastic duty, and then does it again after a long time, not continuously, that action of theirs is called unsteady performance. Olīnavutti is a state of being withdrawn, due to the very absence of vigor, which is defined as continuous performance. Nikkhittachandatā is the abandonment of the desire for effort in meritorious action. Nikkhittadhuratā is the laying down of the burden of effort, meaning a mind that has slipped away. Anadhiṭṭhāna is the absence of resolve in meritorious action. Ananuyoga is non-exertion. Pamāda is negligence. This kind of negligence – this is a showing of the manner, since there is no end to the meaning and literal synonyms. This is what is said: This negligence that has been shown from the beginning, and any other negligence of this kind, of this nature, in the manner of being negligent, in the state of having been negligent – that is called negligence. In terms of its characteristic, however, it has the characteristic of abandoning mindfulness in the five strands of sense pleasure; in that, it should be understood as a state of mindfulness being abandoned. 847. In the explanation of stiffness, stiffness is stiffness in the sense of being rigid; here, the rigidity of the mind is spoken of, like the stiff cloth of a weaver’s beam. The manner of stiffness is stiffening. The state of being stiff is stiffness. The state of a rough person is roughness. The state of a harsh person is harshness. The absence of proper conduct such as salutation, due to not performing that proper conduct, is a mind set directly. Haughtiness is rigidity of mind. The state of one who is unyielding and inflexible is unyieldingness. This is what is called stiffness, with which a person is endowed, like an ox-headed plowshare, like a python, like bellows filled with wind, is unable to bow down when seeing a stupa or an elder, walks only around the perimeter. This should be understood as a characteristic of the mind's inflation. 848. In the analysis of contentiousness, contentiousness is due to contentiousness. Contentiousness in retaliation is counter-contentiousness. The manner of contentiousness is contentiousness. Contentiousness in retaliation is counter-contentiousness. The state of one who is counter-contentious is counter-contentiousness. This is what is called contentiousness. This is called, in terms of characteristic, the characteristic of excessive doing, with which a person is endowed, does double and double again. A householder, when one item of household goods is prepared, prepares two more items, then four, then eight, then sixteen. A homeless one, when one group is taken up, thinking, "I will not be inferior to this," takes up two more, then three, then four, then five. For it is not proper to take up due to contentiousness. This is an unwholesome side, a path leading to hell. But on the wholesome side, when one is giving one ticket-meal, it is proper to give two, when giving two, to give four. Even a bhikkhu, when another has taken up one group, thinking, "It is easier for me to recite having taken up two groups," standing on the side of openness, it is proper to take up more than that. 849. In the analysis of insatiability, as in the Ariyavaṃsa Sutta (A.N. 4.28), "a rag-robe ascetic, content with anything," not taking up, whatever is obtained in robes, etc., for one who is not content with that; or for a householder, whatever is obtained in sights, sounds, smells, tastes, and tangibles, for one who is not content with that. Bhiyyokamyatā is the desire for more. Desire is due to desiring. Desire itself is desire-gone, or the manner of desiring. Desiring beyond one's own gain Absence of satisfaction. "Greed" etc. have the same meaning as stated earlier. This is called, this is what is called absence of satisfaction. "Excessive greed" is also a name for it.