English
It does not arise to a noble disciple. For he, with joy arisen from reflecting on the remaining defilements after the defilements abandoned by the path, fruition, and nibbāna, is without doubt in the attainment of noble qualities. Therefore, pride does not arise in the sotāpanna and others in the way of 'I am a sakadāgāmī' and so on; it also does not arise to the immoral; for he is without hope in the attainment of noble qualities. It also does not arise to the virtuous who have abandoned meditation subjects and are devoted to laziness and so on. But it arises to one of pure virtue, diligent in meditation, who has determined name and form, dispelled doubt by grasping conditions, applied the three characteristics, and is contemplating formations; it arises to one who has begun insight. And when it has arisen, one who has attained pure serenity or one who has attained pure insight abandons it in between. For he, not seeing the arising of defilements for ten, twenty, or thirty years, thinks 'I am a sotāpanna' or 'I am a sakadāgāmī' or 'I am an anāgāmī'. But one who has attained serenity and insight establishes it in arahantship itself. For by the power of concentration, the defilements are suppressed, and by the power of insight, the formations are well-grasped. Therefore, for sixty years, eighty years, or a hundred years, defilements do not arise; the mind behaves like that of one with destroyed influxes. He thus Not seeing the arising of defilements for a long time, thinking, "I am an arahant," while still in between, like the Elder Mahānāga, resident of Uccamālaṅka, like the Elder Mahādatta, resident of Haṅkanaka, and like the Elder Cūḷasumana, resident of the Niṅkapoṇṇa meditation house on Cittalapabbata. Here is an explanation of a single incident: It is said that the Elder Dhammadinna, resident of Talaṅgara, was one with discriminating knowledge, a great arahant, and a giver of advice to a large community of monks. One day, while sitting in his daytime dwelling, considering whether his teacher, the Elder Mahānāga, resident of Uccataliṅka, had reached the peak of his monastic duties or not, he saw that he was still a worldling. Knowing that "if I do not go, he will die as a worldling," he rose into the sky by his psychic power, descended near the elder sitting in his daytime dwelling, paid homage, showed his duty, and sat to one side. When asked, "Why, friend Dhammadinna, have you come at an untimely hour?" he replied, "I have come, venerable sir, to ask a question." Then, when told, "Ask, friend, I will speak if I know," he asked a thousand questions. The elder answered each question asked without hesitation. Then he said, "Your knowledge is very sharp, venerable sir. When did you attain this Dhamma?" He replied, "Sixty years ago, friend." "Do you also practice concentration, venerable sir?" "This is not my burden, friend." "Then, venerable sir, create an elephant." The elder created an all-white elephant. "Now, venerable sir, make this elephant, with its ears folded, tail extended, putting its trunk in its mouth, making a terrifying elephant roar, come towards you." The elder did so, and seeing the terrifying form of the elephant coming swiftly, he rose and began to flee. Then the arahant elder, stretching out his hand, seized the edge of his robe and said, "Is there confidence for an arahant, venerable sir?" He, at that moment... Knowing his own state of being a worldling, he said, "Venerable Dhammadinna, be my support," and sat squatting at his feet. "Venerable sir, I have come only to be your support, do not worry," he said, and explained the meditation subject. Taking the meditation subject, the elder ascended the cloister walk and attained the highest fruit, arahantship, on the third round. It is said that the elder was of a choleric temperament. 883. In the analysis of "I am," the thought "I am form" is the conceit that arises. "Desire" means conceit, it is desire that is followed. So also is the underlying tendency. The same method applies to feelings and so on. 884. In the analysis of wrong conceit, among "evil means of livelihood," an evil means of livelihood is work such as that of fishermen, bird-catchers, and so on. An evil craft is skill in casting fishing nets, making fish traps, and in impaling on stakes, and so on. An evil science is any science that harms others. Evil learning is that connected with the Bharata war, the abduction of Sita, and so on. Evil eloquence is eloquence connected with harsh speech, imaginative plays, lamentations, and so on. Evil morality is goat morality, cow morality. And the vows are just goat vows and cow vows. But an evil view is any view among the sixty-two kinds of views. 885. In the analysis of thoughts about relatives, and so on, "My relatives are living happily, endowed with prosperity," such a thought that arises concerning relatives, based on household affection dependent on the five strands of sense pleasure, is called a thought about relatives. But the thought that arises, "They are decaying, they are aging, they are devoted in faith," is not called a thought about relatives. 886. "Our country is prosperous, with abundant crops," a thought that arises in one who is delighted, simply because of household affection, is called a thought about the country. But the thought that arises, "In our country, people are devoted in faith, they are decaying, they are aging," is not called a thought about the country. 887. A thought for immortality, or a thought about the immortal, is a thought about immortality. There, "When suffering is overcome by squatting and striving, in the next world He thinks, "I will be happy, I will be immortal," doing difficult deeds. The thought connected to that difficult deed is called the thought for immortality. But one who is attached to views, when asked, "Is it eternal?" and so on, replies, "It is not this to me, nor that to me, nor different to me, nor not to me, nor not not to me," and falls into confusion. That thought of his is connected to attachment to views. Just as an immortal fish, when caught in the water, cannot be killed, it runs here and there, and does not go to grasp; just so, because it does not stand in one position, it does not die, therefore it is called immortal. Having put those two together, this is called the thought of immortality. 888. Connected to compassion for others: connected to household affection that is a semblance of compassion. In "rejoicing with those who rejoice," and so on, when the attendants rejoice and lament, he rejoices twice as much, he laments twice as much; when they are happy, he is twice as happy, when they are sad, he is twice as sad. When tasks that need doing arise: when those tasks, whether great or small, arise. Or he falls into association with himself: while accomplishing those tasks, he transgresses the precepts, he angers self-effacement. "He who there": he who in that communal dwelling, or in that association, the thought rooted in household life – this is called the thought connected to compassion for others. 889. Connected to gain, honor, and fame: connected in the manner of making an object with gain of robes and so on, and with honor, and with the sound of praise. 890. Connected to non-contempt: "Oh, that others would not despise me, would not speak to me having struck and harassed me," thus, the thought that arises together with the desire for a state of non-contempt. "He who there is rooted in household life": he who, in that mind that has arisen, "May others not despise me," the thought that arises, rooted in household life, which is reckoned as the five strands of sense pleasure. The rest is all clear everywhere. Explanation of the Single Item Section. (2.) Two Item Section 891. Ill-temper, anger-indication, etc., should be understood in the same way as stated below. However, in the future, with indications of resentment, etc., resentment is called harboring anger in the past. The manner of harboring is harboring. The state of one who has harbored is the state of having harbored. Establishing is the immediate establishment after the first arising, or the establishment of a boundary. Establishing is natural establishment. Re-establishing is the repeated establishment of hatred in every way. Connecting is making the first arising one, without showing a gap. Linking is joining the latter with the former. Strengthening is making firm. This is called resentment, whose characteristic is binding, whose essence is not releasing hatred; a person endowed with which cannot release hatred; "He is unworthy to say such a thing to me," he pursues again and again; like a burning torch of excrement, he burns; like a washed elephant hide, and like a wick smeared with fat and oil, he is not purified. 892. By way of smearing, it is smearing; even while proceeding to smear the virtues of others, it is for one's own sake, like dung being thrown, it smears first. Thereafter, the two are indications of the manner and state. The state of harshness is harshness; meaning, "There is nothing even this much because of him," spitting. Harsh action is the doing of harshness. For a householder or a monk, dwelling in dependence on another, becoming angry with even a little, spitting, saying, "There is nothing even this much because of him," and crushing with the foot, does what is called harshness. That action of his is called harsh action. However, from the characteristic, etc., smearing is characterized by smearing the virtues of others, its essence is the destruction of those virtues, its manifestation is the covering of good deeds done by others. He flatters, therefore he is a flatterer; meaning, showing the virtues of another, he makes them equal to his own virtues. The flatterer's