English
In both cases, it is said, "he whispers pride." 868. But low pride proceeds by way of lowering. It does not deserve designation by the mere word "pride," so in its designation, "he whispers low pride" (Vibh. 874) is said. 872. One who enjoys the kingdom by royal enjoyment, dependent on the king, is a "provincial governor." 879. "Without touching the person" means as in the designation of the pride of superiority, etc., of a superior person. Among them, a person who is superior, etc., who "places himself as superior to others," is touched upon as generating conceit. Even in this state of superior conceit, without touching upon the specific type of person generating conceit, it is simply said, "he despises others." This is the meaning. Indeed, thinking oneself to surpass others is over-conceit for anyone. 880. Conceit above the former conceit is over-conceit. The prefix 'ati-' should be understood as conveying the meaning of 'above'. Or, conceit that has surpassed the former conceit is over-conceit. 881. Among bird species, the crow is inwardly bad, having made this point, it is said "like the crow species." 882. The elder, it is said, was of a faulty character. Therefore, they say, he did not say "you are not free from defilements" from the outset, but spoke by means of a device. Or, the intention is that due to his faulty character, he quickly produced dispassion in the third utterance. 883. "Desire following conceit" means desire associated with conceit. Or, desire that has followed the nature of conceit, is conceit-desire. 884. And "vilambana" (delay/flattery) should be understood as connected with actions like flattering men and women, etc., involving delay. Therein, a suitable, excellent, and smooth ready wit is flattery-ready-wit. 887. Thought connected with the doctrine of immortality. Or, thought for one's own immortality or for the state of a deity is thought of immortality. 888. Compassion towards others, doing compassion out of lust, this is "parānuddaya" (compassion for others). Its state is "parānuddayatā". Or, the state of compassion itself towards others, accompanied by delight, etc., is "parānuddayatā". Such is lust. Therein, the meaning "shown by a mode of living mixed with compassion for others" is appropriate. 890. Desiring non-disrespect, he also desires sense pleasures for the sake of non-disrespect, thus it is said: "having resorted to the five sense pleasures...etc." The explanation of the section on singles is finished. (2.) Explanation of the section on pairs. 891. "Upanayhati" means binds. The letter 'a' denotes immediate meaning. Or, having shortened the 'ā' (long 'a') of the word denoting limit, it is said "aṭṭhapanā" (establishment). Thus, it is said, "immediate establishment," etc. Therein, the mode of occurrence of what first arose is the limit. without transgressing that... A setting up for strengthening it is a setting up of a boundary. It is merely a natural setting up, without any special characteristic, is the meaning. 892. Spitting is harshness, harshness is like harshness. "Having shown" means having cut with the teeth. By that, showing is explained as a leaf. The coming of the leaf is the occurrence of the yoke-end. Burning with equanimity is victory, bringing it is sustenance. "Does not give the burden" means does not give leadership. 894. With the body, he performs duties like those in the shrine courtyard, for others to know, "How can a faithful person, endowed with such observances, commit bodily misconducts?" "Having transgressed" means having committed a transgression. "They flow in" means they come, again they proceed to conceal, is the meaning. "Who indeed does this?" is cutting off and concealing, or concealment. "Not well spoken" shows that one who does not speak well is deceitful. "One cannot know the belly or the back" means that due to the absence of actions corresponding to the mind, merely by the supposition of non-existent qualities, one cannot know "such is his mind, such are his actions." A goat is indeed a goat-deer. Nelaka is a young calf. Just as that yakkha, having shown such a form, eats those who come and go, taking them for "goats," so too this one deceives various people by supposing qualities similar to those. Therefore, this deceit should be seen as a stronger deception than illusion. For this reason, it is called "circumvention." 908. Even in the absence of personality view and so on, whatever fetter exists, that is called an external fetter, being a distinguishing characteristic of a person with external fetters, from the external fetter. The explanation of the section on twos is finished. (3.) The explanation of the section on threes. 909. The roots of unwholesome actions are indeed the roots of the cycle of existence; thus, by speaking of them, the course of the roots of the cycle of existence is spoken of, so it is said, "by the three... (etc.)... spoken of." 919. The view of the eternal world and so on is itself the holy life, the supreme conduct leading to liberation, as agreed upon by those holding views; thus it is said, "of that which is agreed upon by those holding views." The intention is that there is an excessive craving for existence in the results of the form and formless realms. It is said, "Great Brahmā." 920. "Of what kind?" means "in what form is it established?" Taking this as the meaning, it says, "form and structure." "Placing of pride" means placing by pride in the sense of "superior," or placing called pride. 921. "Terror of mind" is dejection, or ill-will, or volitions etc. associated with it. 922. "For ease of teaching" means that the teaching of doubt is easy in terms of the three times, "he wavers, he doubts," but not so with delusion; this is the intention. "Having heard the distinction of color etc.": some, it is said, say, "The life of a khattiya is yellow. Why? Because he delights in the forenoon, and the shadow in the forenoon is yellow. The lives of brahmins, vessas, and suddas are white, yellow, and black. For they delight in the midday, evening, and night, in white, yellow, and black shadows, and in very dark times." Having heard their distinction of color, and the distinction of form from those who speak of "pervading and circular" and so on. 923. "Man-person": this conventional talk arises for those who understand the two words as one word, or to show that this is another word signifying "person," it says, "this, however," and so on. Or, it should be understood that "man-person" is said to show that "man" is just a person, not one endowed with the male faculty. "In eight diseases": those arising from bile, phlegm, wind, seasonal changes, external causes, improper care, a combination of humors, and kamma. "Done previously": they desire older kamma, and it is said that they reject kamma whose results are experienced in this life. "Based on command": even if one commands and causes suffering like killing or binding, that too is not based on it, but is based on the creation of a lord; this is the intention. 924. "Not burning of delusion" is said because it is a cause of burning, but by its very nature, non-penetration, being an opponent of the happiness of penetration, is suffering itself; thus, it should be understood as not burning. And having done so, it is said, "Equanimity is happiness of knowledge, suffering of ignorance" (MN 1.465). 926. "In various signs and objects" means in terms of beautiful signs and so on. on objects that are of a single nature, or on objects like beautiful signs that are of diverse natures. Even though idleness, heedlessness, and negligence are similar in designation, idleness is a sluggish disposition, which is defined as a lack of vigor, while heedlessness is a state of being heedless, which is defined as a letting go of mindfulness; this is the distinction. 931. "Living respectfully" means living with a sense of shame, "living with elders" means living with a sense of moral dread. "Not taking to heart" means not accepting advice, the meaning is "disregarding." "Not moist" is like dry wood, or "not soft" is not taking to heart. "Not virtuous" means not having pleasant virtues, it is simply not soft. 934. Reproach may be a thought-moment connected with fault. 936. By "Here one makes a stone," and so on, it is said that the word "karoti" (makes) is also used in the sense of "establishes," thus he says, "karoti means establishes." And here, this advertence is said to be mentioned in connection with minor matters because it is a proximate cause of unwholesome states, or because it is an activity conducive to them. The explanation of the section on threes is finished. (4.) The explanation of the section on fours 939. "Iti" is an indeclinable particle for illustration, thus it shows that it has the same meaning as the word "evaṃ" (thus). And regarding "causes of existence and non-existence," "bhava" (existence) means that by which things come into being, like ghee and other medicines. "Abhava" (non-existence) is a more refined and developed form of existence itself. Or, because it is to be abandoned by those who delight in development and belong to the noble lineage, all craving, except for the three previous cravings, is to be understood as "arising from the cause of existence and non-existence." "By these" means by the wrong paths such as desire. "They do not go" means they do not proceed, the meaning is that they do not perform those respective actions. "By this" means by going on the wrong path, such as desire. Going according to the slope means going in the direction where one is inclined among desire and the others. By "king," and so on, the fear of waves, which is a mental terror caused by waves, is like the fear caused by a king, and so on. From the saying, "Indeed, monks, the fear of waves is a designation for anger and vexation," (M.N. 2.162; A.N. 4.122; Itiv. 109)