English
"emptiness, signless, and desireless." Thus, the obtaining of a name from its object should be understood. Of these, here the path obtains its name only from its approach, not Not by qualities, nor by object, nor by both quality and object, is the name obtained, since it is taught in the Suttas by way of expression. Therefore here, not taking the quality and object of the paths as the signless liberation, only the emptiness and desireless liberations are spoken of by way of attainment, and that attainment is twofold: attainment by insight, and attainment by the path. There, by attainment by insight, the path also obtains the name of emptiness, etc., and it certainly obtains it by attainment by the path, but here, since the path is intended, it should be understood only by attainment by insight. Thus, by difference of liberation, each is twofold. Thus is the determination by difference of object, etc. The supramundane wholesome states are concluded. Concluded also is the one called "The Dispeller of Delusion," the commentary on the meaning of the Abhidhamma Matrix, the explanation of the meaning of the word "Wholesome states." Explanation of the Meaning of Unwholesome States Explanation of Rooted in Greed But unwholesome states, in terms of plane, are of one kind, only belonging to the sense-sphere, but in terms of association, according to roots, they are threefold: rooted in greed, rooted in hatred, rooted in delusion. There, those rooted in greed are eightfold: accompanied by joy, associated with views, unprompted, and likewise prompted, accompanied by joy, dissociated from views, unprompted, and likewise prompted, accompanied by equanimity, associated with views, unprompted, and likewise prompted, accompanied by equanimity, dissociated from views, unprompted, and likewise prompted. There, being accompanied by joy should be understood by reasons such as abundance of greed in a desirable object, and being associated with views by reasons such as hearing the untrue doctrine and bad friendship. For when, having put forward wrong view in the manner of "there is no danger in sensual pleasures," etc., one joyfully enjoys sensual pleasures or accepts auspicious sights, etc., as essential, with a mind not urged on by its own sharpness, then the first unwholesome thought arises. When with a weak urged on, then the second. When, without putting forward wrong view, one merely joyfully indulges in sexual intercourse or desires the wealth of others, Or is filled with covetousness, or steals another's goods, incited by sharp, unprompted thoughts, then it is the third. When incited, then it is the fourth. But when, failing to attain desires, or due to the absence of other causes of joy, in all four variations there is an absence of joy, then the remaining four arise accompanied by equanimity. This is the determination by association. In terms of the enumeration of states, in the first unwholesome consciousness, sixteen states are invariably present in the explicit words of the Pāli, and four by way of determination, making twenty states. How so? Contact, feeling, perception, volition, consciousness, thought, examination, joy, energy, one-pointedness, vitality, shamelessness, recklessness, greed, delusion, wrong view—these sixteen states are present in the explicit words. Desire, resolution, attention, restlessness—these four are by way of determination. In the word analysis, however, in the manner previously stated, "the fivefold of contact, the fivefold of jhāna factors, the five faculties in terms of energy, concentration, mind, joy, and vitality, the four path factors in terms of wrong view, thought, effort, and concentration, the four powers in terms of energy, concentration, shamelessness, and recklessness, the two roots of greed and delusion, the two paths of action of covetousness and wrong view, the pair destructive of the world, shamelessness and recklessness, and thus the thirty-two states present in the explicit words—serenity, exertion, and non-distraction—are all included in the sixteen." The distinction between inflected and uninflected should be understood according to what was stated in the first unwholesome consciousness of the sense-sphere. This is the determination by the enumeration of states. In terms of the division by characteristics and so on, one is not ashamed, therefore it is shamelessness, the state of being shameless is shamelessness, not being afraid is recklessness. Among these, shamelessness has the characteristic of not being disgusted by bodily misconduct and so on, or has the characteristic of being without shame. Recklessness has the characteristic of not being afraid of those very things, or has the characteristic of not being alarmed. The rest should be understood as the opposite of what was stated for shame and fear. One is attached by it, or one is attached oneself, or it is merely the act of attaching, therefore it is greed. It is the grasping of an object. Like a monkey smear without a mark, like a piece of meat thrown on a hot pan, like oil paint with no giving up, it is the basis for seeing pleasure in things that bind. It should be seen as growing like a river of craving, going only to the lower realms, like a swift river to the great ocean. They are deluded by it, or one is deluded oneself, or it is simply the act of deluding, that is delusion. It is characterized by darkness of mind, or characterized by ignorance, its essence is non-penetration, or its essence is the covering of the object's nature, its manifestation is wrong practice, or its manifestation is darkness, its basis is unwise attention, it should be seen as the root of all unwholesome things. They see wrongly by it, or one sees wrongly oneself, or it is simply the act of wrong seeing, that is wrong view. It is characterized by unwise clinging, its essence is grasping, its manifestation is wrong clinging, its basis is unwillingness to see the noble ones, etc., it should be seen as the greatest fault. The state of being puffed up is agitation. It is characterized by non-pacification, its essence is instability, its manifestation is restlessness, its basis is unwise attention, it should be seen as mental distraction. The rest of the analysis here, ending with the emptiness section, should all be understood according to what was said in the wholesome section. Only in the collection section, the five faculties, the fourfold path, the four kinds of strength, the two causes, and the unwholesome nature everywhere, are special as they appear in the Pāli, the rest is the same. The first unwholesome is finished. And just as in the first, so also in the second, the being with prompting, the possibility of sloth and torpor among the things to be avoided, and the fixed nature are special. There, the state of being slothful is sloth, the state of being torpid is torpor, meaning the state of being unenthusiastic and sinking down, and the destruction of strength. There, sloth is characterized by unenthusiasm, its essence is the removal of energy, its manifestation is sinking down. Torpor is characterized by unfitness for work, its essence is enveloping, its manifestation is languor, or its manifestation is sleepy drowsiness, both are lack of delight. In the itandivijambhika, etc., the foundation is unwise attention. The second. In the third, all the determination is in the manner described in the first unwholesome. Only the absence of view, the possibility of conceit in the "however" factors, and the uncertainty, and in the summary, the three-factored path are the distinctions; the rest is the same. There, "he thinks" is conceit. It has the characteristic of pride, the function of upholding, the manifestation of desiring to be honored, the proximate cause of greed disassociated from view, and should be seen like madness. The third. As in the third, so in the fourth. Here, sloth and torpor and instigation are additional; the rest is the same. The fourth. In the fifth, sixth, seventh, and eighth, the possibility of equanimity in the place of joy, and the absence of rapture, and therefore the four-factored absorption in the summary are the distinctions; the rest is all similar to the first, second, third, and fourth consciousness. The greed-roots are completed. Description of the Hatred-root The hatred-roots, however, are twofold: accompanied by displeasure, associated with aversion, uninstigated, and similarly, instigated. Thus, according to association. But from the exposition of the Dhamma, in the first, excluding joy, greed, and views mentioned in the first unwholesome, and including hatred, and in the "however" factors, the uncertain envy, avarice, and worry, and displeasure in the place of joy, there are twenty-one Dhammas. Here, the "however" factors are seven. There, it is angry, or it is angry itself, or it is merely anger, therefore it is hatred. It has the characteristic of ferocity, like a striking snake, the function of spreading, like a falling poison, the function of burning its own support, or like a forest fire, the manifestation of being angry, like an enemy who has found an opportunity, the proximate cause is the object of hatred, and it should be seen like poison mixed with putrid urine. The state of being envious is envy. It has the characteristic of resenting the wealth of others, the function of being displeased in that, the manifestation of turning away from that, the proximate cause is the wealth of others, and it should be seen as a fetter. The state of being miserly is avarice. It is the concealment of one's own wealth that has been obtained or is to be obtained. Having no characteristic, having the taste of being unbearable to be shared with others, having contraction as manifestation, or having the manifestation of harshness and bitterness, having self-accomplishment as the proximate cause, it should be seen as a distortion of the mind.