English
Having the taste of producing steadfastness, is understood as firm conduct. 84. Energy, moreover, exertion, characterized by great enthusiasm; Having the taste of not sinking in duties, is understood as support. 85. Intention, desire for an object, characterized by the wish to act; Having the taste of seeking the object, is understood as taking by hand. 86. Pervading co-arisen things, characterized by delighting; Joy, having the taste of gladdening, is understood as delight. 87. Faith, mental believing, characterized by real conviction; Having the taste of leaping into what is beneficial, is understood as resolve. 88. Mindfulness, non-confusion regarding phenomena, characterized by holding; Having the taste of not letting phenomena float away, is understood as heedfulness. 89. Moral shame, abhorrence towards evils, it is characterized by being ashamed; Having the taste of shrinking from disgrace, is understood as shame of evil. 90. Moral dread, dread of evil, characterized by agitation and terror; Having the taste of shrinking from fear, is understood as distrust. 91. Non-greed, non-attachment, characterized by non-possessiveness; Having the taste of free activity, is understood as non-entanglement. 92. Non-hatred, mental friendliness, characterized by non-harming; Having the taste of gentle activity, is understood as a gentle state. 93. Non-delusion, absence of stumbling, characterized by penetration; Having the taste of illuminating the object, is understood as awakening. 94. Equanimity, equipoise, characterized by making equal; Having the taste of not taking sides, is understood as harmony. 95. Tranquillity of body and mind, characterized by absence of distress; Having the taste of non-agitation, is understood as coolness. 96. Lightness of body and mind, characterized by non-sluggishness; Having the taste of non-expansiveness, sa as having a light way of acting, is understood. 97. Softness of body and mind, has the characteristic of absence of harshness; has the function of not opposing duties, as being compliant, is understood. 98. Adaptability of both, has the characteristic of being fit for work; has the function of successful activity, as being suitable, is understood. 99. Likewise, proficiency of the two, has the characteristic of a clear appearance; has the function of smooth activity, as being free, is understood. 100. Straightness of body and mind, has the characteristic of absence of crookedness; has the function of suppressing deceit, as having straight conduct, is understood. 101. Right speech is purity of speech, has the characteristic of restraint of speech; has the function of avoiding wrong speech, as the boundary of speech, is understood. 102. Right action is pure action, has the characteristic of right doing; has the function of avoiding wrong action, as the boundary of action, is understood. 103. Right livelihood is pure seeking, has the characteristic of unblemished livelihood; has the function of avoiding wrong livelihood, as right conduct, is understood. 104. Compassion towards suffering beings, has the characteristic of removing suffering; has the function of wishing for well-being, as sympathy, is understood. 105. Towards those who are happy, appreciative joy, has the characteristic of rejoicing; has the function of gladdening the mind, as non-opposition, is understood. 106. Mental attachment is greed, has the characteristic of non-renunciation; has the function of clinging to objects, as attachment, is understood. 107. Mental ill-will is hatred, has the characteristic of corrupting; has the function of destroying the object, as fierceness, is understood. 108. Mental delusion is delusion, it has the characteristic of deluding; has the function of obscuring reality, as blindness, is understood. 109. Shamelessness regarding evil, has the characteristic of a shameless manner; has the function of concealing evil, as embracing defilement, is understood. 110. Recklessness has the characteristic of not being terrified; has the function of plunging into evil, as impudence, is understood. 111. Wrong view is a firm perversion, it has the characteristic of grasping; has the function of clinging to emptiness, as a wrong path, is understood. 112. "I am" conceit, it has the characteristic of exalting oneself; has the function of grasping the banner (of self), as egoism, is understood. 113. Envy towards others' prosperity, has the characteristic of not enduring; has the function of contracting the mind, as aversion. Stinginess in possessions, characterized by concealment; having the function of not enduring commonality, is called "reluctance to share." 115. Sloth is the striking down of the mind, it is characterized by sinking down; having the function of breaking effort, is called "mental contraction." 116. Torpor is the obstruction of co-arisen states, characterized by dullness; having the function of breaking energy, is called "sickness." 117. Restlessness is mental distraction, characterized by non-calmness; having the function of mental instability, is called "agitation." 118. Remorse is regret, characterized by sorrow; having the function of sorrowing over oneself, is called "repentance." 119. Doubt is wavering, uncertainty, characterized by indecision; having the function of grasping at many things, is called "unsteadiness." 120. Thus, by characteristics and so forth, a discerning person should distinguish among the fifty-three states the characteristic of their inherent nature. 121. Those skilled in the meaning of characteristics, in their own characteristics, even those supreme in the meaning of characteristics, for the ease of grasping characteristics, they explain the own-characteristic from the beginning of characteristics. 122. Following that very meaning, what has been said by me here— the meaning of meanings, the meaning of methods of meaning, in many ways— may knowledge be sought here by means of verbal and semantic methods by those desirous of the meaning of the Buddha's words and methods of meaning. Thus, in the analysis of mind and matter, the section on distinguishing characteristics, functions, and manifestations, is called the Second Chapter. 3. The Third Chapter The Section on Classification and Grouping 123. Thus, concerning these distinct natures, I will again speak of their grouping by specific inherent meanings from this point onwards. 124. With uncommon knowledges, the Teacher, the distinguisher of things, having grouped them by their similar natures, the All-Seeing One taught the Dhamma. 125. By way of attachment to views, from the true nature of things, each one grasping strongly, is called "clinging to views." 126. By the nature of defilement and impurity, like the discharge from a wound, they flow, as if smearing the continuum, thus they are declared to be "outflows." 127. Craving for sensual pleasures, craving for existence, views, and ignorance are the outflows; four by way of outflow, three states by inherent nature. 128. These are called "floods" by way of doors and objects... ...of living beings; Having overwhelmed the defeated, leading beings into existence. 130. And they are called 'yokes', for beings in the machine of existence; Connected by doors and objects, yoked like a machine's bonds. 131. Seizing the continuum, like a creeper a great tree; Firmly grasping the object, like a snake a frog. 132. Sensual craving and views, these are the four kinds of clinging; Views are distinguished as (general) view, rites-and-rituals, and doctrine of self. 133. Clinging to rites and rituals, thus views are distinguished; And the insistence 'this alone is truth', thus these are fourfold. 134. Obstructing renunciation, they are obstacles to development; Like a net around the continuum, and they are called enshrouding. 135. Sensual desire and ill-will, sloth-and-torpor and doubt; Ignorance, restlessness-and-remorse, these are known as hindrances. 136. Firmly seizing, and continuously pervading; Like a disease, the continuum, thus they are said to follow. 137. Sensual lust, lust for existence, aversion, conceit, views; Doubt and ignorance, these seven, are known as the six latent tendencies. 138. By the binding of doors and objects, for beings in the cycle of existence; Fetters are declared, like snares for birds. 139. Lust for sensual, form, and formless realms, aversion, delusion, doubt; Views, clinging to rites and rituals, conceit, with restlessness, these are ten. 140. Lust for form and formless realms, restlessness, again, without in the Abhidhamma; Lust for existence and avarice, taking these, they become tenfold. 141. They defile the continuum, they harm living beings; They defile what is born with (them), thus they are declared as defilements. 142. Greed, aversion, and delusion, views, conceit, and doubt; Sloth, shamelessness, lack of moral dread, with restlessness, these are ten. 143. Here, nine are included, views and greed are declared; Ignorance includes seven, aversion includes five. 144. Doubt includes four, conceit and restlessness include three; Sloth includes two, remorse includes one. 145. Shamelessness, twofold... and stinginess mixed with fear of blame; Thus, these are said to be tenfold, collections of evil things. 146. And wrong views, defilements, floods, bonds, clingings, ties; hindrances, latent tendencies, fetters, and defilements. 147. These fourteen are in brief, fifty-seven in detail; according to the Dhamma, one should apply them to mind-moments. 148. Beyond these, not divided by wrong views and so on, are the collections; mind, mental factors, matter, and Nibbāna, thus one should explain. 149. Thus, having known the collection of unwholesome states, the mixed ones should be understood, how they arise. 150. Greed, aversion, and delusion, these three are entirely unwholesome; non-greed, non-aversion, and non-delusion,