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and abundant gain, relying on these, intoxication with health and so on are stated in order. Gaining requisites obtained through good deeds, great respect such as honor and salutation, considering oneself foremost, asking questions, going around surrounded, thus deference, a large retinue, and a pure retinue, relying on these, intoxication with honor and so on should be understood in order. Although wealth is included in the grasping of gain, gain here should be understood as stored wealth, "It is also fitting to speak in terms of abundance of enjoyment of food, drink, clothing, ornaments, garlands, and scents," some say. Relying on the complexion of the body, and the complexion of virtues, intoxication with beauty. Extensive learning, eloquence, "I know lineage, Buddha's lineage, royal lineage, lineage of the country, lineage of the village, the division of night and day, the conjunction of stars and moments," thus seniority, relying on these, intoxication with learning and so on should be understood in order. Being supported by lineage, not being despised, having pleasing deportment, and being powerful, relying on these, intoxication with being supported by alms and so on. Although fame is included in the grasping of retinue. But fame, being widespread due to the possession of one's own subjects, or simply called fame, intoxication with fame. Pure morality, the attainment of approach and absorption, skill in crafts, the perfection of the body's height, the perfection of girth, and the completeness of the body due to the lack of deficiency in limbs and organs, relying on these, intoxication with morality and so on should be understood. Having shown conceit with its basis in so many places, now, showing conceit in general without a basis, he says "intoxication." Among negligence and so on, negligence is the arising of unwholesome thoughts, which is the abandonment of the mind in the five strands of sense pleasure, and which is the cause of cultivating good conduct and cultivating bad conduct, and which proceeds in the manner of negligence, and which has the characteristic of abandoning mindfulness. Like a wineskin filled with wind, stubborn pride, which is the state of not being humble even towards parents, is called stiffness, and this is c It has the characteristic of being bloated. Seeing the wealth of possessions, such as houses, or the wealth of knowledge of others, the arising of unwholesome thoughts, newly engaged in double the effort, is called sārambha. Indeed, one should not learn texts with sārambha; it is only unwholesome. It has the characteristic of excessive action. "Atra atra visaye icchā assāti atriccho," a person who has desire in this and that matter, "tassa bhāvo atricchatā," that is the state of being very desirous. Thus, the meaning should be understood in mahicchatā and the others as well. Therein, not being content with whatever has been obtained, the greed that arises due to desiring more and more is atricchatā. By which what one has obtained, even if excellent, appears inferior, and what another has obtained, even if inferior, appears excellent. It has the characteristic of desiring further and further gains. The greed that arises due to contemplating qualities that are not present, and the manner of not being content with even very great things that arise from it, is mahicchatā. A person endowed with which is as difficult to fill with requisites as a fire with fuel, or as the ocean with water. And this non-contemplation of present qualities, and the lack of moderation in receiving and using, this is the characteristic of mahicchatā. The greed that arises due to contemplating qualities that are not present, such as faith, virtue, the paths and fruits, and other mundane and supramundane qualities, and the manner of not being content with even very great requisites that arise from it, is pāpicchatā. And this non-contemplation of present qualities, and the lack of moderation in receiving and using, this is the characteristic of pāpicchatā. "Siṅganti vijjhanaṭṭhena siṅgaṃ," siṅgaṃ in the sense of piercing, this is a designation for the thorn of defilement known as urbanity, that is, in essence, the greed that arises due to making oneself attractive. "Tintiṇanti khīyanaṃ," tintiṇanti is irritation, that is, in essence, the hatred that arises in the manner of beings irritating each other, like dogs in a dwelling place, saying, "That is yours, that is mine." "Cāpalyanti capalatā," cāpalyanti is fickleness, that is, in essence, the lust that arises due to adorning, embellishing, and playing with requisites such as robes and bowls, and with one's own person, by which... Though old, he seems young. "Living unevenly" means living and acting improperly, a fault that arises from disrespect even towards those worthy of honor, so that even when sick, he does not look after mother, father, teachers, or preceptors, argues with them for gain and honor, does not establish shame and fear of wrongdoing towards them, nor respect for shrines and the like. "Discontent" means lack of delight and restlessness in secluded lodgings and in serenity and insight meditation, an arising of unwholesome thoughts in that way. "Torpor" means laziness. "Yawning" means the body's trembling in the manner of bending and so on, yawning. "Heaviness after food" means the body's unfitness due to the stupor of food, and the mind's sinking down, in essence, all of these are like the mind's illness due to sloth and torpor. In "Deceitfulness" and so on, deceitfulness is the deception, by this or that means, of a person with evil desires, intent on gain, honor, and fame. It is threefold, in terms of rejecting requisites, indirect speech, and establishing deportment. Here, when invited with robes and so on, though he is in need of them, because of his evil desires, by refusing, and knowing that these householders have well-established faith in him, and then, when they offer fine robes and so on, by various means, saying, "Ah, the venerable one is of few desires, he does not wish to accept anything, it would be a great gain for us if he would accept even a little," by revealing only his desire to favor them and accepting, from then on, the deception that causes offerings even by cartloads is called deceitfulness in the form of rejecting requisites. But when, being of evil desires, by words declaring the attainment of superior human states, such as, "He who wears such a robe is a monk of great power," he thus deceives, that deception is called deceitfulness in the form of indirect speech. But when, being of evil desires, with the intention of being regarded as concentrated, by deliberately establishing his walking and so on, Deception is called hypocrisy, which is bewildering by deportment, namely, establishing deportment. However, by "addressing," etc., only speech connected with the mentioned conditions is shown. Affable speech, flattery, being like mung bean soup, being a servant, is called addressing. There, from "addressing," etc., is merely speaking. Affable speech is repeatedly speaking pleasantly, according to truth or according to the Dhamma, without concealing. Flattery is base conduct, behaving by placing oneself low. Being like mung bean soup is being like mung bean soup, speech endowed with little truth, like crushed mung beans. Being a servant is the duty of a servant, such as attending to noble children with care. Thus, all this variety of action is called "speaking." However, bodily and verbal action that generates confidence in giving requisites to others is called hinting, which is called "preliminary talk, hinting action." Just as a donor fears disparagement by scolding, reviling, and censuring, etc., so is that oppression called extortion. For just as one presses out the essence of another's virtues with this, like a bamboo press, or just as one grinds fragrant substances and seeks gain by grinding the fragrance, so this is seeking gain by oppressing and crushing the virtues of others, therefore it is called "extortion." However, desiring gain by gain, in the sense of giving away requisites obtained in one family to another, is called desiring to conquer gain by gain. And these five, hypocrisy, etc., should be understood as generating unwholesome states of mind such as greed, etc., as they occur in such and such a way. The twelve kinds of conceit, "I am superior," etc., are easily understood according to what was said below in the section on fetters. And there, the first three kinds of conceit are spoken of only in terms of the objects of conceit, such as birth, lineage, appearance, wealth, skill, learning, etc., without relying on a person, but after that, the nine kinds of conceit are spoken of relying on a person who is superior, equal, or inferior. Having thus spoken of conceit with objects in these twelve terms, now, to show it without an object, "conceit," etc., is said. After that, at In "imānotiādi," the conceit that arises through excessive estimation, thinking "there is no one like me in terms of birth, etc.," is called overestimation. The conceit that arises, thinking "these were once equal to me, now I am superior, these are inferior," is called excessive conceit, like an unbearable burden. However, the conceit that arises through self-deprecation is called underestimation, and it is similar to the inferior conceit that arises, thinking "I am inferior." The conceit that arises in regard to unacquired noble qualities, thinking "I have acquired them," due to excessive estimation, is called super-estimation. This, however, does not arise in noble disciples such as stream-enterers, with thoughts like "I am a once-returner," because they are free from doubt in their penetration of noble qualities, due to their reflection on the defilements abandoned by the path, fruition, and Nibbāna, and the defilements remaining.