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Therefore, the ancients explain its meaning thus: "Because it proceeds with the thought, 'Let this wonderful thing be only for me, may it not be wonderful for another,' it is called avarice." "Guarding" means carefully protecting by closing doors, hiding in boxes, and so on. "Adhikaraṇa" means cause; this is a name for cause. "Guarding-cause" is neuter in gender; it means the cause for guarding. Among the taking up of sticks and so on, the taking up of a stick to prevent others is the taking up of a stick. The taking up of a weapon, such as a sharp-edged sword, is the taking up of a weapon. "Quarrel" can be a physical quarrel or a verbal quarrel. The former, the former is opposition, conflict; the latter, the latter is dispute. "You, you" is a disrespectful expression, meaning "you, you." 964. "Agitations" means movements, stirrings. With all the terms beginning with "I am," such as "this is my agitation," conceit is spoken of. Even the conceit that arises, "I am," is agitation; even the conceit that arises, "I am," even those who will be neither conscious nor unconscious. With the remaining nine, conceit is spoken of. For conceit is agitation because of agitating, conceit because of conceiving, excitement because of exciting, proliferation because of proliferating. Because it is conditioned by those various causes, it is also called conditioned. The rest is e The meaning here is clear. Commentary on the Navaka Niddesa. (10.) Commentary on the Dasaka Niddesa 966. In the Dasaka Niddesa, defilements are the very objects of defilement. Here, objects of resentment, such as "He has done me harm," should not be dismissed, along with resentment arising inappropriately towards stumps, thorns, etc. 970. Among wrong views, wrong knowledge is the delusion arising from contemplating ways to do evil deeds and then reflecting, "I have done well." Wrong liberation is the perception of liberation when one is not liberated. The rest is clear in meaning everywhere. Commentary on the Dasaka Niddesa. Commentary on the Taṇhāvicarita Niddesa 973. In the Taṇhāvicarita Niddesa, taṇhāvicāritāni means the activities of craving, the courses of craving. Taking the internal, meaning, taking the internal aggregate of five. This is a possessive case in the sense of use. "I am," it is, meaning, when, taking this internal aggregate of five, there is a clinging in the form of craving, conceit, and views, "I am," that is, when that exists. "Thus I am," it is, and so on, when there is such a clinging, "I," there are two kinds of grasping: without a basis and with a basis. There, without a basis means without going to another form, making one's own nature the object, "Thus I am," it is; meaning, among khattiyas and so on, "I am of this kind," thus it is in the form of craving, conceit, and views. This, then, is grasping without a basis. Grasping with a basis is of two kinds: similar and dissimilar. To show that, "In this way I am" and "Otherwise I am" are stated. There, "In this way I am" is grasping with a similar basis; meaning, as this khattiya is, as this brahmin is, so am I. "Otherwise I am" is grasping with a dissimilar basis; meaning, as this khattiya is, as this brahmin is, otherwise I am, inferior or superior. These, then, are four activities of craving in terms of the present. "I will be" and so on are four stated in terms of the future. The rest is The meaning should be understood in the same way as explained in the first four. "I am" means "I am eternal." "I shall be" means "I shall be annihilated." "I shall not be" or "I shall be" are the readings. There, "I am" means "I exist"; this is a term for permanence. "I shall be" means "I shall cease"; this is a term for impermanence. Thus, these two should be understood as stated in terms of the doctrine of eternalism and annihilationism. The following four, beginning with "Shall I be?", are stated in terms of doubt and speculation. They should be understood in meaning as explained in the first four. However, the four beginning with "Oh, shall I be?" are stated in terms of wishful thinking and imagination, such as "Oh, may I be." They should be understood in the same way as explained in the first four. Thus, in these – Two are the heads of views, four are pure heads, and the rest are the roots of heads; Three and three, these eighteen, should be distinguished. Here, the two stated in terms of eternalism and annihilationism are called the heads of views. "I am," "I shall be," "Shall I be?" and "Oh, shall I be?" – these four are pure heads. The three beginning with "Here I am" and the three others, totaling twelve, are called the roots of heads. Thus, these eighteen craving-dominated states should be understood as two heads of views, four pure heads, and twelve roots of heads. 974. Now, to show those states by dividing them in order, the passage beginning with "And how does 'I am' arise?" is commenced. There, "without making any state non-operative" means without making even a single state among form, feeling, etc., inseparable, without grasping them individually, but grasping them as a whole. "He obtains the desire 'I am'" means having grasped the five aggregates without remainder, he obtains the craving "I am." The same method applies to conceit and views. Although this is an exposition of craving-dominated states, conceit and views are not without craving; therefore, they are stated here as being of one essence with it. Or, by the head of craving, the threefold proliferation is also indicated. To indicate it in accordance with that indication, conceit and views are also included. Or, while showing craving proliferation, he speaks thus to show the remaining proliferations along with it. "When that exists, these things are proliferated" means when "I am" exists. "He obtains satisfaction," and so on, when these three proliferations have been spoken of in this way, then these further proliferations, "In such a way," etc., occur. This is the meaning. In "I am a noble," etc., the meaning should be understood in this way: "I am a noble" by means of consecration, army, ministers, etc.; "I am a brahmin" by means of reciting mantras, being a family priest, etc.; "I am a merchant" by means of agriculture, cattle-rearing, etc.; "I am a servant" by means of obedience and service; "I am a householder" by means of the appearance of a householder. Thus, "He is in such a way" means that having generated the state of being a noble, etc., in oneself, one is "of such a kind." In "As that noble," etc., the meaning should be understood in this way: "As that noble is a noble by means of consecration, army, ministers, etc., so also am I a noble." In the second way, the meaning should be understood in this way: "As that noble is a noble by means of consecration, army, ministers, etc., I am not such a noble; but I am inferior or superior to him." The same method applies to the indications of "They will be," etc. 975. Thus, having distinguished the cravings that arise from internal clinging, now, in order to distinguish the cravings that arise from external clinging, he says, beginning with "Which are they?" Here, "from external clinging" means clinging to the external five aggregates. This is also a possessive case in the sense of usage. "By this" means by this form, or... or by this consciousness. The remainder, however, should be understood in the same way as stated in the section on the summary. 976. In the section on the detailed explanation, however, having made a separation, meaning having made a distinction. In "He obtains satisfaction by this," etc., the meaning should be understood in this way: having taken one aspect of the five aggregates, such as this form, or... or this consciousness, one obtains satisfaction, etc., by this "I." In "I am a noble by this," etc., the meaning should be understood in the same way as before: "I am a noble by this umbrella, or sword, or consecration, army, ministers, etc." Only the word "by this" is the difference here. In "As that noble," etc., the word "by this" is the only difference. Therefore, based on that, as that noble is, so am I. So, connecting with this sword, or umbrella, or consecration army, or minister, etc., as "a king," the meaning should be understood in all instances. With this, not making the five aggregates non-functional, but taking one single element among form, etc., as "I," he thinks, "With this sword, or umbrella, I am permanent and eternal." The same method applies to the annihilation view. The rest should be understood in the same way as previously stated everywhere. Thus, such past instances are thirty-six for each individual in the past. Future instances are thirty-six for each individual in the future. Present instances are thirty-six for each individual, or for many, according to their attainment in the present. However, for all beings, it should be understood that there are thirty-six in the past, thirty-six in the future, and thirty-six in the present, in a single aspect. For beings are infinite, with diverse forms of craving, conceit, and views. But in "eight hundred cravings occur," the meaning should be understood as eight hundred cravings occur. The rest is easily understood everywhere. Explanation of the Analysis of Craving. Explanation of the Analysis of Views. 977. In the Analysis of Views, "in the Brahma-jala Veyyākarana," means in the Brahma-jala named Veyyākarana, the first sutta of the Digha Nikaya. "Spoken by the Blessed One" means spoken by the Teacher himself, having directly declared them. In "These venerable ascetics and brahmins, relying on what, based on what, proclaim the eternity doctrine, that the self and the world are eternal, with four grounds?" etc. (D.N. 1.29-30), the distinction and meaning should be understood in the same way as stated in the Brahma-jala. In the Commentary on the Vibhanga in the Sammohavinodani, The Explanation of the Minor Matters Vibhanga is finished. 18.