English
that exists in the mind, the consciousness aggregate, this unfitness, unworkability, is called sloth. The sluggishness of the body, the sluggishness of the three aggregates of feeling and so on, this sluggishness of the body is called torpor. Thus, only the nature of sloth and torpor is stated. But the state of the mind being overcome by these sloth and torpor, and so on, is not stated, because it is easily understood. Even though not stated, for those individuals whose minds are overcome by sloth and torpor, their running, their wandering, their final state, by that mind, by the head of the mind, by the fetter, by going under the sway of Māra in saṃsāra, should be understood in detail. Because it can be said, "How is the meaning taught by the scripture passage, 'goes under the sway of Māra,' analyzed?" Therefore, "goes under the sway of Māra" is said. There, "of the Māra of defilements" means the defilement Māra, because defilement kills or hinders merit such as giving. By relying on this defilement Māra, the Māra of formations, the Māra of aggregates, and the Māra of death, which arise, are also included, or they are included by the word "ca" (and). "Of the Māra of beings" means the Māra of the divine son. Or, because it is said "of the Māra of beings" without saying "of the Māra of the divine son," any king, robber, and so on, who kills giving and so on, or power, enjoyments, and so on, that king, robber, and so on, is also included. Therefore, it means "of any Māra of beings whatsoever." "Sway" means wish, greed, intention, liking, longing, command, order. "Goes" means approaches, goes to, follows, pursues, does not transgress. "Why does he go under the sway?" Because it can be said, "for he" and so on is said. The being who is endowed with an unguarded mind, and a mind struck by wrong view, and a mind overcome by sloth and torpor, that being, being veiled by the hindrance of ignorance and so on, is indeed directed towards saṃsāra, because he does not inclined towards formations, therefore it comes under Māra's sway—this is the meaning. Regarding the Sutta beginning with "arakkhitena" (unguarded), whose meaning has been explained, it must be stated, "How many truths were taught by that Sutta beginning with 'arakkhitena'?" Therefore, "These by the Blessed One," etc., was said. By the Sutta beginning with "arakkhitena", the Blessed One taught these two truths: suffering and its origin. How were they taught? They were taught by a discourse based on Abhidhamma and by a discourse based on Suttanta. Among those discourses, when taught by a discourse based on Abhidhamma, by the phrase "with an unguarded mind," the Blessed One taught and made known the mind unguarded by lust, the mind unguarded by hatred, and the mind unguarded by delusion. Therein, the mind of lust is to be understood as eightfold by way of consciousness associated with greed; the mind of hatred as twofold by way of consciousness associated with aversion; the mind of delusion as twofold by way of consciousness associated with confusion. Indeed, by way of these states of consciousness, the lack of guarding and protection that arises for the eye-faculty and so on, by that lack of guarding and protection, the mind is unguarded by way of result. By the phrase "struck by wrong view," the mind associated with wrong view is taught. This is to be understood as fourfold by way of consciousness associated with wrong view. Indeed, being associated with wrong view, and thus being under the sway of wrong view, it is called "struck by wrong view." By the phrase "overcome by sloth and torpor," the mind associated with sloth and torpor is taught. This is to be understood as fivefold by way of consciousness with volitional prompting. Indeed, being associated with sloth and torpor, and thus being under the sway of sloth and torpor, it is called "overcome by sloth and torpor." Thus, the twelve unwholesome states of consciousness, which are to be spoken of in detail in the section on states of consciousness, beginning with "What are unwholesome phenomena? At what time does an unwholesome mind arise?" (Dhs. 365), these twelve unwholesome states of consciousness were taught by the Blessed One by three phrases. to be seen. By the word “Māra” the five Māras are taken. Among these, the Kilesa Māra is taught as: “the four taints, the four floods, the four yokes, the four knots, the four clingings, the eight hindrances, the ten defilements.” The Abhiṅkhāra Māra, however, is taught as: “wholesome volition, unwholesome volition, wholesome kamma, unwholesome kamma,” and so on. The Khandha Māra, however, is taught as: “the self, the five aggregates,” and so on. The Mṛtyu Māra, however, is taught as: “death, passing away,” and so on. Thus, in this way, the meaning taught in the discourse based on Abhidhamma is to be understood. However, when taught in the discourse based on Suttanta, “Having seen a form with the eye, he becomes a perceiver of signs, a perceiver of details. Because of which, while the eye faculty dwells unguarded, evil unwholesome states of covetousness and displeasure might flow in upon him. He does not practice for its restraint, he does not guard the eye faculty, he does not undertake restraint in the eye faculty… …he does not undertake restraint in the ear faculty… …he does not undertake restraint in the nose faculty… …he does not undertake restraint in the tongue faculty… …he does not undertake restraint in the body faculty… …he does not undertake restraint in the mind faculty.” Thus, the six-door consciousness which is spoken of in terms of a person, that six-door consciousness is taught by the phrase “by an unguarded mind.” And the wrong views that arise in one who wrongly adheres, who emerges improperly, by way of conceiving the past, or by way of conceiving the future, or by way of conceiving the past and future, such as “the world is eternal,” or “the world is not eternal,” or “the Tathāgata does not exist after death”— by these views, or by those views which are stated in the Brahma-jāla Sutta and other suttas, such as “these four are eternalist views… …views of ultimate visible Nibbāna”— the mind associated with these views is taught by the phrase “and by a mind struck by wrong views.” was taught. “Sloth is the unsuitability of the mind, torpor is the unsuitability of the three aggregates of feeling and so on,” or “sloth is lack of energy and sinking, torpor is the obstruction of energetic power”— these sloth and torpor that have been stated, the mind that is overcome and overwhelmed by these sloth and torpor, that mind is taught by the word “overcome by sloth and torpor.” “Control is desire, greed, intention, liking, longing, command, order”— this control that has been stated, that control is taught by the word “control.” “The five Māras— the Māra of aggregates, the Māra of formations, the Māra of death, the Māra of the divine son, the Māra of defilements”— this Māra that has been stated, that Māra is taught by “of Māra.” “Goes, approaches, comes, follows, pursues, does not transgress”— this person that has been stated, that person is taught by “goes.” Thus, among the teachings taught, the unwholesome is the truth of origin. By the word “goes under the control of Māra,” the person designated by taking the five aggregates of clinging is stated. Those five aggregates of clinging are the truth of suffering. Thus, two truths are taught. Because it should be asked, “For what purpose are two truths taught?” “The Blessed One for them” and so on is stated. For the full understanding and abandonment of those two truths, the Blessed One teaches the Dhamma beginning with “by the unprotected.” The meaning is that he makes known those two truths by “by the unprotected” and so on. Because it should be asked, “Among these two truths, for the full understanding of which truth, for the abandonment of which truth does he teach?” “For the full understanding of suffering, for the abandonment of origin” is stated. Because it should be said, “By full understanding and abandonment, which truths are taught?” “And by which” and so on is stated. By which path of arahantship one fully understands, and by which path of arahantship one abandons, this path of arahantship is called the truth of the path. That Nibbāna-Dhamma concerning which the abandonment of craving and ignorance has occurred, this Nibbāna-Dhamma is cessation, it is called the truth of cessation. Thus, The four truths were taught by the Blessed One. "How is the teaching of the four truths to be understood?" Since this is to be said, "thus he said" and so on was stated. Among these four truths, gratification was taken by the truth of origin. Danger was taken by the truth of suffering. Escape was taken by the truth of the path and the truth of cessation. By abandoning origin, the abandoning of all destinations arose. "The abandoning of all destinations is the fruit," thus it was taken. That by which the abandoning of all destinations arose, such as guarding the mind, that guarding of the mind and so on is the means, thus it was taken. The injunction of the Blessed One is the engagement in guarding the mind and so on, by prohibiting not guarding the mind and so on. Thus it was taken. The gratification and so on, shown in various suttas by the 'way of teaching', were extracted and shown in one sutta, "by not guarding" and so on. "How is the fact of gratification and so on being extracted and shown to be understood and believed?" Since this is to be said, "thus he said" and so on was stated. And here, that specific explanation by which gratification and so on were extracted and shown in various suttas, that specific explanation is called the 'division of the way of teaching'. That specific explanation by which gratification and so on were extracted and shown in one sutta, that specific explanation is called the 'compilation of the way of teaching'. Thus, the distinction should be seen.