English
Having approached the state of an object, by the increase of fetters, they are beneficial to fetters, thus, conducive to fetters, that is, only tainted phenomena. Likewise, in "liable to hindrances" also. Not conducive to fetters are non-fetters, that is, the untainted. The rest is similar to the triad of taints. The second. The third and so on are similar to the third and so on in the group of taints; here, we will speak only of the distinction. There, the twelve unwholesome consciousnesses are known as associated with fetters; restlessness-concomitant delusion, the remaining consciousnesses, form, and Nibbāna are known as dissociated from fetters. The rest is the same. The third. The ten fetters are known both as fetters and as conducive to fetters. The remaining mundane phenomena are known as conducive to fetters but not as fetters. The rest is easily understood. To be known. The fourth. Those that, in the eleven unwholesome cittas free from distraction, vicikicchā and moha, dosa and moha, dosa and issā and moha, dosa and macchariya and moha, lobha and māna and moha, lobha and diṭṭhi and moha, two or three arise together, these are called saṃyojana and saṃyojana-sampayutta. The twelve unwholesome cittas are called saṃyojana-vajjita and taṃ-sampayutta, and saṃyojana-sampayutta, but not saṃyojana. The rest here is just like the fifth and sixth pairs in the āsava group, with only the word saṃyojana in place of āsava as the distinction. The fifth and sixth pairs. The Saṃyojana Group is finished. In the Grantha Group, that which exists, binds and connects in the cycle of existence through dying and rebirth, is a grantha. Others are not granthas. Here, abhijjhā-kāya-gantha, byāpāda, sīlabbata-parāmāsa, idaṃsacca-abhinivesa-kāya-gantha, these four things are called granthas. Here, abhijjhā itself binds the nāma-kāya in the manner described, thus abhijjhā-kāya-gantha. Likewise for the rest. Rejecting even the words of the All-Knowing One, and clinging with the attitude, "The world is eternal, this alone is true, the rest is vain," all diṭṭhis without sīlabbata-parāmāsa are called idaṃsacca-abhinivesa. The rest have meanings as stated. Of these, the last two granthas are abandoned by the first path, byāpāda by the third, abhijjhā by all four. These three dhammas by nature become four granthas. These aside, all other dhammas are called no granthas. The Grantha Pair, the first. Because of the way they take an object, they are to be bound by granthas, thus granthaniyā. Not granthaniyā is aganthaniyā. The rest is like the sāsava pair. The second. The ten unwholesome cittas without moha-mūla, lobha in the diṭṭhi-vippayutta cittas, and dosa in the dosa-mūlas, setting aside taṃ-sampayutta, are called grantha-sampayutta. Lobha as described, dosa, moha-mūlas, kusala and abyākata cittas, rūpa and Nibbāna, These are called dissociated from fetters. But among mental factors, views, conceit, envy, stinginess, remorse, sloth, and torpor are only associated with fetters. Hatred, doubt, and wholesome and neutral states are only dissociated from fetters, the rest are both. The third. The four fetters are both fetters and liable to fetters. The remaining mundane states are liable to fetters but not fetters. Likewise, among mental factors, unwholesome states devoid of fetters, and boundless states, the remaining mental factors are both thus and not to be stated thus, but here supramundane states are not to be stated. The fourth. Views are both fetters and associated with fetters. Greed is both thus and not to be stated thus, among those associated with fetters, except for the fetter itself, the remaining states associated with fetters are both associated with fetters and not fetters. Here, those dissociated from fetters are not to be stated. But among mental factors, conceit, envy, stinginess, remorse, sloth, and torpor are only associated with fetters and not fetters, delusion, shamelessness, lack of dread, and restlessness, and the three types of states, may be thus, and not to be stated thus, the rest are not to be stated. The rest is easily understood. The fifth. Mundane states except for the supramundane, dissociated from fetters, are liable to fetters. But supramundane states dissociated from fetters, are not liable to fetters. Here, those associated with fetters are not to be stated. But among mental factors, hatred, doubt, compassion, and gladness, dissociated from fetters, are only liable to fetters, delusion, shamelessness, lack of dread, restlessness, and greed are both thus and not to be stated thus, the remaining wholesome and neutral states are both, but the three types of states are neither, the remaining unwholesome states are also not to be stated. The sixth. The group of fetters is finished. The groups of floods and yokes are in every way similar to the group of taints. Only the meaning of the words is different, and here there is only a difference in the names. Therein, those in whom they exist, they submerge and cause to sink in the round, therefore floods. Because they are to be transgressed by transgressing with floods as object, therefore liable to floods. Likewise, liable to yokes also. Because they bind in the round, therefore yokes. The rest is just like that. The groups of floods and yokes are finished. They obstruct and completely bind the mind, therefore they are called hindrances. Here are the six hindrances: the hindrance of sensual desire, the hindrance of ill-will, the hindrance of sloth and torpor, the hindrance of restlessness and remorse, the hindrance of doubt, and the hindrance of ignorance. Here, sloth is like a lump of ghee, the mind's density due to lack of clarity, meaning stiffness. Torpor means to be sluggish, a state of unworkability, meaning causing drowsiness. This arises in trainees and ordinary people in the earlier and later parts of sleep, but not at the time of falling asleep. For even in those with extinguished taints, falling asleep occurs due to the weakness of the physical body made of karma, and the unbroken stream of subconsciousness, but that is not caused by sloth and torpor for them, only for others. Some say that only form is "torpor," but that is not right, because "the hindrance of sloth and torpor and the hindrance of ignorance are hindrances and associated with hindrances," due to the statement of association with formless phenomena, it is formless. And unwholesome, because of statements of abandonment such as "due to the abandonment of the hindrance of sloth and torpor." Only unwholesome things should be abandoned, therefore this arises even in the formless realms. "Conditioned by a hindrance, a hindrance arises, not by the pre-arisen condition" (Paṭṭhāna 3.8.8). In the analysis of this, "in the formless realm, conditioned by the hindrance of sensual desire, the hindrances of sloth, torpor, restlessness, and ignorance" (Paṭṭhāna 3.8.8), everything should be elaborated. In the analysis of terms, "sleepiness, drowsiness" (Dhs. 1163), it should be understood that it is said by way of figurative expression of the result. Sloth and torpor, these two are stated as one hindrance in the place of hindrances, and so are restlessness and remorse, these two. Here, remorse means the regret that arises with "I have not done good, I have done evil," and so on. Therefore, in the analysis of terms, it is said as "mental regret, mental distress." But "perceiving the impermissible as permissible," and so on, is seen as the root of remorse. Indeed. For when an offense is committed with such perception, remorse arises afterward, like for Sudinna, thinking, "I have done wrong." But the doubt that arose in the Vinaya, "Then the venerable Sāriputta... did not accept it, being scrupulous," that is doubt as a hindrance. For an arahant has no hindrances, but the Vinaya-doubt, which resembles a hindrance, is known as "Is it allowable, is it not allowable?", meaning investigation. The remaining hindrances have been explained. Among these, doubt and uncertainty are abandoned by the first path, ill-will by the third, sloth and torpor, restlessness, and ignorance by the fourth, and sensual desire by all four, it should be said, but "by the third" was said. And these eight qualities by nature are known as six hindrances, but excluding these, the rest are not known as hindrances. The pair of hindrances is the first. The second is similar to the pair of defilements. The twelve unwholesome consciousnesses are known as associated with hindrances. The remaining consciousnesses, form, and nibbāna are known as dissociated from hindrances. Among mental factors, unwholesome ones are only associated with hindrances, wholesome and indeterminate ones are only dissociated from hindrances, the rest are both. The third. The six hindrances are known as both hindrances and subject to hindrances. The remaining mundane things are only subject to hindrances, but not hindrances. Supramundane things are not to be spoken of. The rest is similar to the fourth in the section on defilements. The fourth. The six hindrances are known as both hindrances and associated with hindrances. Other than that, those associated with hindrances are only associated with hindrances, but not hindrances. Likewise, among mental factors, unwholesome ones devoid of hindrances, and the three types, are both such and not to be spoken of, wholesome and indeterminate ones are not to be spoken of. Here, all those dissociated from hindrances are not to be spoken of. The fifth. Those dissociated from hindrances, excluding the supramundane, are subject to hindrances. The supramundane ones dissociated from hindrances are not subject to hindrances. Here, those associated with hindrances are not to be spoken of. Among mental factors, compassion and sympathetic joy are dissociated from hindran Liable to be uncovered, wholesome and indeterminate are twofold, threefold, and not to be spoken of,