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but unwholesome, not to be spoken of. Sixth. The Nīvaraṇa Group is finished. In the Parāmāsa Group, regarding phenomena as they truly are, transcending impermanence and so on, and proceeding with "permanent" and so on, they cling from afar, therefore Parāmāsā. Wrong view. The reason for the plural designation has already been stated. All other phenomena are called not Parāmāsā. The Parāmāsa Pair, first. Due to being clung to by way of making them objects, through Parāmāsas, they are Parāmaṭṭhā. The rest is similar to the Āsava Pair. Second. In consciousnesses associated with views, phenomena devoid of views are called Parāmāsasampayuttā. The remaining consciousness, form, and Nibbāna are called Parāmāsavippayuttā. Here, view is not to be spoken of, but among the remaining mental factors, conceit, hatred, envy, stinginess, worry, and doubt, wholesome and indeterminate, are Parāmāsavippayuttā, the rest are twofold. Third. View alone is Parāmāsā and Parāmaṭṭhā. The remaining mundane (lokiya) are Parāmaṭṭhā, but not Parāmāsā. Here, the supramundane (lokuttara) is not to be spoken of. The rest is easily understood. Fourth. In this group, however, "Parāmāsā and phenomena associated with Parāmāsas" this pair is not obtainable. For view is not associated with view. In the final pair, excluding the supramundane, Parāmāsavippayuttā are Parāmaṭṭhā. The supramundane are Parāmāsavippayuttā, not Parāmaṭṭhā. Here, Parāmāsa and that associated with it are not to be spoken of. The rest is as stated before. The Parāmāsa Group is finished. In the Mahantara Pairs, without taking an object, due to not proceeding without an object, with an object, therefore Sārammaṇā, consciousness and mental factors. There is no object for these, therefore Anārammaṇā, form and Nibbāna. The Sārammaṇa Pair. By way of thinking, Citta, or by being Citta, Citta. For that, due to its variety in terms of the base, door, object, function, etc., and in terms of past, etc., is called Citta, or by way of making Citta. World. Indeed, there is no "citta" more excellent than this mental craftsmanship, and within that, the "caraṇa" aspect of mind is even more transcendent. Whatever other crafts exist in the world, all are done by the mind. Thus, the mind that produces each of those things is itself also just "citta." Just as the mind is more "citta" than the failure to completely produce what is thought, so too, the diversity of skillful and unskillful actions in the various realms of existence—gods, humans, hell beings, and animals—and the resulting diversity of high and low states in those realms, such as the superior and inferior, two-legged and multi-legged, long and short, coarse and fine, beautiful and ugly, gain and loss, and so forth, all this internal "citta," and the external world of earth, mountains, grass, trees, vines, divine and Brahma abodes, wish-fulfilling trees, and other material phenomena, all caused by karma, is also made by the mind. Therefore, the mind is even more "citta," since it cannot possibly manifest in every way according to a fixed intention. Thus, the consciousness should be understood as "citta" in the sense of thinking, in the sense of being diverse, and in the sense of creating. That same consciousness is called "citta." Mental factors, material form, and Nibbana are not called "citta." The pair of Citta. Mental factors are those that are associated with the mind due to their non-separation, the fifty-two mental factors beginning with contact. Mind, material form, and Nibbana are called non-mental factors. The pair of Mental Factors. Only mental factors are associated with the mind. Material form and Nibbana are dissociated from the mind; here, however, the mind should not be spoken of. The pair of Associated with Mind. Due to approaching uninterrupted existence, from arising until dissolution, they are intertwined with the mind, thus, associated with the mind. Though existing together, they are not approaching uninterrupted existence, thus, dissociated from the mind. The rest is similar to the pair of Anantara. The pair of Intertwined with Mind. They arise from this, thus, arising; mind is the arising of these, thus, arising from mind, both mental factors and mind-produced material groups. Mind, however, non-mind-produced material groups, and Nibbana are not called arising from mind. The pair of Arising from Mind. Together they arise, so co-arisen, Co-arisen with mind, mind-co-arisen, Mental factors, And bodily and verbal expressions. Mind, however, And form and Nibbāna devoid of expression, Are not called mind-co-arisen. The pair of co-arisen with mind. They revolve along, so revolving along, What revolves along? Mind, Revolving along with mind, mind-revolving-along. The rest is just like the preceding pair. The pair of revolving along with mind. From here on, the three pairs Are just like the pair of mental factors, Only the meaning of the words is different. There, co-mingled with mind, And arisen from mind, Are co-mingled and arisen from mind. Co-mingled with mind, And arisen from mind, And co-arisen with mind, Are co-mingled, arisen, and co-arisen with mind. Co-mingled with mind, And arisen from mind, And revolving along with mind, Are co-mingled, arisen, and revolving along with mind. The rest is easily understood. Thereafter, in the pair of internal, Internal, internal, in the way it is said, Internal alone are internal. The six internal sense-bases, Enumerated as sense-organs and mind. What is external to that is external. The six external sense-bases, Enumerated as the rest of form, mental factors, Nibbāna, and concepts, Here, concepts are also included. The pair of internal. They are grasped at as real, Not like things that are not real, so grasped, Twenty-four kinds of form that are grasped at. They are not grasped at, so not grasped at, The four great elements, mind, mental factors, and Nibbāna. The pair of grasped at. Thirty-two mundane resultant consciousnesses, And karma-produced form, Are called clung-to. The remaining mundane and supramundane, And Nibbāna, Are called not-clung-to. The rest should be understood According to what was said in the pair of clung-to and fit to be clung to. The pair of clung-to. The great pairs are finished. In the collection of grasping, They strongly grasp, so grasping, Meaning they take hold with a firm grip. For here the prefix "upa" has the sense of firmness, As in "effort." The others are not grasping. There, sense-desire grasping, view grasping, ritual grasping, and self- These are called the 'supports of clinging,' namely clinging. There, sensual desire arisen in regard to objects of desire, is clinging, as said before, thus it is 'clinging to sensual desire.' Likewise, with the rest. There, the twenty-factored view of self is called 'clinging to the doctrine of self.' The rest have been said before. Here, the last three clingings are the same as the view that things are as they appear. And those are abandoned by the first path, but clinging to sensual desire by all four. And these, in essence, are two things, but in division, they are known as the four clingings. But setting these aside, all the remaining things are called 'not clinging.' The first pair, on clinging. The pair on what is clung to is like the pair on what is bound. The second. The eight types of consciousness accompanied by greed, and those associated with them, except for greed disassociated with views, are called 'associated with clinging.' Greed, aversion, and delusion roots disassociated with views, and wholesome and indeterminate consciousness, and form and Nibbāna, are called 'disassociated with clinging.' But among mental factors, views and conceit are always 'associated with clinging,' aversion, envy, stinginess, regret, doubt, and wholesome and indeterminate factors are always 'disassociated with clinging.' The rest are both kinds. The third. The four clingings are called both 'clinging' and 'what is clung to.' The remaining mundane things are called 'what is clung to' but 'not clinging.' Here, supramundane things are not to be spoken of. The rest is as said before. The fourth. The fifth and sixth pairs are like the fifth and sixth pairs in the collection of texts, except that in the fifth pair, "among mental factors, conceit is both 'associated with clinging' and 'not clinging,' and delusion, shamelessness, recklessness, agitation, sloth, and torpor are of three kinds, and thus not to be spoken of," and in the sixth pair, "among mental factors, aversion, envy, stinginess, regret, doubt, and immeasurables are 'disassociated with clinging' and 'what is clung to,' and delusion, shamelessness, recklessness, agitation, greed, sloth, and torpor are thus not to be spoken of," this much is the difference in the text, but in meaning, there is only a difference in name. The rest is easily understood. The fifth and sixth. The collection on clinging is finished. Kile In each cluster, the meaning of the terms should be understood in the manner previously stated. Greed, hatred, delusion, conceit, wrong view, doubt, sloth, restlessness, shamelessness, and recklessness: these ten things are called defilements. And these have already been explained. Here, however, greed, in the clusters of root, fetter, hindrance, and clinging, is present as a single category, even though it is eradicable by all four paths. In the remaining clusters, all of that greed is present as two categories, namely, "sensuality-attachment" and "existence-attachment," etc. However, even by this commentary, all craving eradicable by the four paths, apart from existence-attachment and the like, is included in sensuality-attachment and the like. But it is understood that the hindrance of sensual desire is not merely craving related to the five strands of sense pleasure, even existence-craving.