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and for defilement and non-defilement phenomena." And by enumeration, it is said "seven by way of root-cause," not "nine." But if there were non-defiling greed associated with wrong view, then answers to the seventh and ninth questions would be obtained, and the enumeration would have to be "nine by way of root-cause." And if there were non-defiling greed dissociated from wrong view, the fault shown previously (would apply). In the explanation of the hindrance of sensual desire, "in sensual pleasures" means in all sensual objects, which are of the three planes of existence and are defiling. Indeed, all greed is the hindrance of sensual desire. Therefore, its arising in the immaterial realms is stated: "A hindrance phenomenon arises conditioned by a hindrance phenomenon, not by pre-nascent condition. In the immaterial realms, the hindrance of sensual desire conditions the hindrance of restlessness and the hindrance of ignorance. In the immaterial realms, the hindrance of sensual desire conditions the hindrance of sloth and torpor, the hindrance of restlessness, and the hindrance of ignorance." (Paṭṭhāna 3.8.1) "Posture-maintaining consciousness" means the fifty-eight kinds of consciousness supporting the postures. But there, consciousness accompanied by strong sloth and torpor is said to be "unable to maintain the posture." Sinking down. hangs down. 1163. “Onayhatīti” means covers, or spreads over. Internal obstruction is by preventing activity in various objects, or by preventing expansion. “Ekaccānaṃ” refers to certain trees like the Sirīsa. They would be only physical bodies, meaning that the intention is that the attainment of the physical state is for the experience of pleasure and the realization of Nibbāna. Therefore, the phrase “of the body” proves the physical state. For the name-body does not sleep; this refers to the sinking of the limbs and minor parts of the physical body, which becomes heavy due to the physical forms arising from sloth and torpor, and not to the continuum of existence devoid of a waking consciousness. “Tassa phalattāti” means that to show torpor as a faculty, like an organ by way of result, because torpor is a result, signs like sleep are mentioned in the description of torpor, just as they are in the description of a faculty. The physical body has no internal obstruction; it is understood to be spoken of in relation to the name-body. Along with it are mentioned covering and surrounding. Or, the physical body’s state of being expansive or non-expansive does not exist by its own nature; in the name-body, when it is expansive, it is light, and when non-expansive, it is heavy. Thus, covering and so on, by way of non-expansiveness, belong to the name-body itself. Therefore, covering and so on are understood in relation to the name-body. Hence, it is said, “Indeed, form is not the covering of the name-body… and so on… it is.” For the state of covering and so on, like the state of obstruction, belongs to the name-body itself. The other, not knowing the intention, seeing the covering and so on of forms by clouds and so on, says, “Is it not so?” and so on. “Yadi evaṃ” means if the state of covering and so on of form is established, it would not be for the formless; since obstruction of form is seen in bridge-building and so on, obstruction would also not exist for the formless. It is appropriate that drinking intoxicants is considered unwholesome and its defiling nature is mentioned. It is appropriate that the indulgence in intoxicants and so on, being unwholesome, weakens wisdom. Nevertheless, without agreeing with the other’s intention, the defiling nature of intoxicants and the weakening of wisdom by them, and the defilements and the weakening of wisdom by them, and the… showing that it is said by way of result, as it is a condition, he says: “No, because it is an exposition of conditions.” Just as, indeed, gold, when it is defiled by the five defilements of iron, copper, tin, lead, and solder, is neither soft, nor workable, nor radiant, but brittle, and not properly fit for work, so it is. Because it is an exposition of conditions: because it is an exposition of the causal nature of the defilements and the weakening of wisdom; the meaning is, an exposition of the result in the cause. The intention is that the defilement itself is specified in the expositions of defilements. When it is shown as associated with the hindrances, having become a hindrance, the beginning is not for the purpose of showing that it is not a hindrance, but rather for the purpose of showing the associated nature of the hindrances, whose nature as hindrances is established; and speaking of the unassociated is not appropriate according to what is obtained. Just as, indeed, “standing and walking” is said of snails and mussels, as it is possible to obtain both, so there is no such saying as “the hindrance of sloth and torpor, associated and unassociated,” which could be obtained as it is. Because of the statement of the impossibility of what is mind-born: the meaning is, the statement “cattattā” and so on, is a statement of the impossibility of mind-born sloth and torpor at the moment of jhāna; or, the meaning is, it is an exposition of the impossibility by means of the statement “cattattā” and so on. “In sensual pleasures, however…pe… well seen”: by this, he speaks of the abandonment of ignorance regarding the danger in sensual pleasures. “That abandonment there”: “that” is said with reference to abandonment, meaning abandonment in form there; or the meaning is, that removal. By this, he shows only that form is not to be abandoned, and no other way is stated, as in “having abandoned the six qualities,” where sloth is seen to be not abandonable. “Not as…pe… said”: just as the six qualities and the five hindrances, being indeed abandonable, are said to be “abandonable,” so form, though abandonable, is not said to be “abandonable.” And by other suttas: “thus indeed” and so on, for the purpose of showing the suttas mentioned. He says: Hindering the occurrence of wholesome states, thus they are hindrances. Preventing, thus they are obstacles. Overpowering and rising up in the mind, thus they are mental assailants. The functions of hindering and so on are only applicable to the formless, as are the functions of blinding and so on. In these four terms, the latter term is the meaning of the former term. The suffering of transmigration is destruction; that which causes it is of the destructive side. The mental obsession arising from unwise attention and the state of being a mass of unwholesome states are only of the formless, thus sloth is only formless. 1166. Having eaten food that is not allowable, such as group meals, thinking it to be allowable, and then later realizing it, some become remorseful. And some, being faithless, become remorseful by not doing or by doing what is blameless, such as seeing bhikkhus or venerating stupas, thinking it to be blameworthy. The word 'vatthu' means basis. 'Evarūpaṃ' means of this kind, based on the basis. The word 'kukkucca' (remorse) is defined in the 'yevāpanakesu' as "what is done badly, what is ill-done, the state of that." 'Kukkuccāyanākāro' means the manner of feeling remorse, the manner of causing remorse, or the manner of going to remorse. By this, remorse is shown as an action. The thought-moment that arises as "Is it allowable? Is it not allowable?" is Vinaya-remorse. 1176. It should be understood that restlessness and remorse are mentioned together due to their common function of distracting the mind. It should be understood that the abandonment of sensual desire by the non-returner path is stated in terms of the prominent hindrance. For if greed were not a hindrance, then it would have to be said, "The non-hindrance dhamma is a condition for the hindrance dhamma by way of the root condition," and so on, but this is not said. And in the enumeration, it is said "four by way of root," not "nine." Therefore, it is appropriate to say that all greed is the hindrance of sensual desire, and its abandonment is by the Arahant path. 1219. And 'kāmo' means defilement-desire. 'Uttaradiṭṭhi upādiyatīti purimadiṭṭhiṃ' means the later view grasps the former view, that is, it grasps the former view as "eternal," or the later view arising in the manner of the former view thereby strengthens the former view and grasps it, so it is said. Gosīlag "Ovatādi" (etc.) refers to such a view. "Abhinivesato" (by clinging) means by the nature of clinging, or by clinging. "Merely a doctrine of self" means, due to the absence of a self, this is merely a word "self." They grasp firmly. How? "Self!" For those who cling to "self," the meaning is that they grasp firmly by making the word itself firm. Thus it is said that they grasp merely a doctrine of self. Or "merely a doctrine of self" refers to merely a verbal object. For they grasp "self" as merely a verbal object, due to the absence of a real entity. 1221. "Given" refers to giving; it rejects that, being fruitless, it is not called giving, like a form. A great sacrifice, like the Mahāvijita sacrifice, is a great offering. Giving by inviting and offering is an oblation; hospitality to guests is a guest-offering; giving for auspiciousness in weddings etc. is an auspicious act. "One who stands in the other world takes this world as 'non-existent'" means that the other world is considered by looking at this world, and this world is considered by looking at the other, as a place to go and a place to come from. Since there is no coming here from the other world, and one is cut off right there, the meaning to be understood is that one who stands in the other world mentally takes this world as 'non-existent'. For this view does not belong to one who has been reborn in the other world. The same method applies to "one who stands in this world."