English
Evil done is ill-done, its state is remorse. It has regret as its characteristic, the taste of lamenting what has been done and not done, having repentance as manifestation, having what has been done and not done as the proximate cause, it should be seen like slavery. In synthesis, it is known as four aggregates with suffering, five faculties with displeasure, three factors of the path, and two-rootedness due to aversion and delusion. But all the remaining analysis is just like what was said in the first unwholesome. And as in the first, so in the second, but being instigated is the distinction, along with sloth and torpor, and the exclusion of nine factors, the rest is the same. Aversion-roots are completed. Explanation of Delusion-root Delusion-roots are also twofold: associated with equanimity and associated with doubt, and associated with restlessness. There, in the first, from the perspective of the teaching, there are fourteen factors that come in their own form: the five contacts, initial thought, sustained thought, energy, one-pointedness, life, shamelessness, recklessness, delusion, and doubt, and two factors that are excluded: restlessness and attention, thus there are sixteen factors. Here, one-pointedness is merely the stability of the mind, it does not attain the state of faculty, path, or power. Therefore, in synthesis, excluding concentration, there are four faculties with equanimity, two path factors, and three powers. Here, delusion is the only root. But all the remaining analysis here is just as was said. There, that from which doubt is gone is doubt. It has uncertainty as its characteristic, the taste of wavering, having indecision as manifestation, or having the manifestation of being of many aspects, having unwise attention as the proximate cause, it should be seen as an obstacle to practice. And as in the doubt-associated, so in the restlessness-associated. Only the absence of doubt, and the presence of resolution, therefore, stronger concentration, therefore, in synthesis, And with that distraction, there is concentration, the five faculties, the threefold path, and the four powers. Distraction here is specifically defined, while determination and attention are distinguished only by their application; this is the difference, the rest is the same. But these two minds, because they do not settle on diverse or single objects, are wavering. For distraction, having obtained determination, having gained a foothold, wavers only on a single object, like a square gem; the other, on diverse objects, like a round gem, should be seen. And it should be understood that, except for that accompanied by distraction, the remaining eleven generate rebirth. But these twelve, according to the difference of object, etc., are sixfold in terms of the extent of the object. Of these, the ten rooted in greed and delusion, dependent only on the heart-base at the five doors, or dependent or not dependent on the mind-door, accomplishing the function of impulsion, are sixfold. Likewise, those rooted in hate arise only dependent. But those rooted in greed are sixfold according to the six courses of action, namely, taking what is not given, sexual misconduct, lying, tale-bearing, frivolous talk, and covetousness. Those associated with wrong view are also sevenfold here, due to wrong view. But those rooted in hate are sevenfold according to killing, taking what is not given, lying, tale-bearing, harsh speech, frivolous talk, and ill will. The division of all ten of these, according to the manner stated in the wholesome, should be understood in terms of the door of action and the three kinds of dominance excluding investigation. There is no threefold division of inferiority because of being entirely inferior. Dominance by object is only in those rooted in greed here, not in the others; but in those rooted in delusion, there is also no co-nascent dominance, nor is there a difference in the course of action. For what is wavering does not make anything dominant. Or hate with its object, and the mind of doubt, being an obstacle to practice and a cause of misconduct, do not go into a difference of the course of action, because they are to be concluded with the minds rooted in hate and greed of killing, etc., but are only a cause in the prior part. Therefore, its... It should be seen that it is the cause of the lower realms and is excluded from the first path. But due to the distinctions of past, etc., each of the twelve is endless, and the remaining determination should be understood in the same way as stated in the section on wholesome qualities. Unwholesome states are concluded. Explanation of the Undetermined Category Description of Rootless Wholesome Resultants But undetermined states are fourfold by nature, in terms of result, action, form, and nibbāna. Among them, resultant undetermined states are twofold by nature, in terms of wholesome and unwholesome resultants. Among them, wholesome resultants are fourfold by plane, in terms of the realms of desire, form, formless, and supramundane resultants. Among them, the desire-realm resultants are twofold, rootless and rooted. Among them, those devoid of roots such as non-greed, etc., are rootless. They are eightfold in terms of association, object, etc. Namely: eye-consciousness accompanied by indifference, likewise ear-, nose-, and tongue-consciousness, body-consciousness accompanied by pleasure, mind-element accompanied by indifference, mind-consciousness-element accompanied by joy, and likewise accompanied by indifference. For the four, eye-consciousness, etc., in the four sensitive areas, eye-sensitivity, etc., the contact and friction of the supporting form is very weak, like cotton wool on cotton wool, and thus they are only associated with feeling of indifference. But body-consciousness, in the body-sense-organ, the contact and friction of the three tangible elements is strong, like striking cotton wool placed on an anvil with a hammer, and thus, even in the sensitive bases, since repulsion is possible in the elements, it is associated with pleasure. The mind-element, due to the weakness of its grasping, is only associated with indifference even in the extremely desirable. But the mind-consciousness-element is associated with joy in the extremely desirable, and with indifference in the moderately desirable. This is the determination in terms of association. But from the enumeration of states, in eye-consciousness, there are seven states that come by way of form: the pentad of contact, one-pointedness, and life, and one, attention, by way of appropriation, thus eight states. In terms of inclusion, there are only five inclusions here, in terms of aggregates, sense-fields, elements, nutriment, and faculties. Among them, the eye-consciousness-element The collection of elements should be understood by way of the element of indifference, and the collection of faculties by way of the faculty of mind, indifference, and life. The rest is as previously stated. Here, though feeling is present, it does not go to the level of a jhāna factor, but it is a faculty. One-pointedness also does not go to the state of a faculty, path factor, or power, because it is exceedingly weak. For the last jhāna has initial thought, the last path has cause, and so does power. As it is here, so it is in ear-, nose-, tongue-, and body-consciousness. However, in the collection analysis, the element collection is special by way of the ear-consciousness element, etc., and the change of feeling in body-consciousness. As it is here, so it is in the mind-element. However, initial thought and sustained thought, the two applications, and determination, these three things are additional. In the collection analysis, the element collection is special by way of the mind-element and the mind-object element, and the collection of the four jhāna factors of initial thought, sustained thought, indifference, and one-pointedness. Although the collection of jhāna factors is not extracted in the text here, it should still be taken since jhāna factors necessarily arise in those with initial thought. As it is here, so it is in the two mind-consciousness elements. Here, because of being accompanied by joy, rapture is additional, and in the collection analysis, the five-factored jhāna state, the change of feeling, and in both places, the element collection by way of the mind-consciousness element and the mind-object element are special; the rest is just the same. However, due to differences in object, etc., the five, eye-consciousness, etc., relying on just one base, the eye, etc., respectively, and with just one object, the seen, etc., respectively, in the present, after the action mind-element, accomplishing the functions of seeing, hearing, smelling, tasting, and touching, with the co-operation of the sensitive organ, etc., which are light, space, air, water, and earth, ripen in just one door, the eye-door, etc., respectively. Thus, their base, door, object, and function are separately fixed. But the location of these five is just one, therefore there is no difference among them. But the mind-element, relying on just the heart-base, with the five objects, the seen, etc., in the present, after the five consciousnesses, accomplishing the function of receiving, It functions at five doors, The mind-element accompanied by joy, Relying only on the heart-base, After the resultant mind-element, In the past, present, five objects, Performs the function of investigating, And at six doors, In six strong sense-desire objects, In the past and so on, After the impulsion moments, Accomplishing the function of registering, It ripens. Thus, its locations for door and object functions are unfixed, Therefore, there is a difference by them, But the base is fixed there, Therefore, there is no difference, Thus, also with that accompanied by equanimity. However, being freed from doors, In a good destination,