English
It does not arise at all in the immoral, nor does it arise in the virtuous who have abandoned meditation practice. However, it arises only in those of pure morality who have attained pure serenity, attained pure insight, or attained both. Among them, one who has attained both establishes himself in the belief of being an arahant, due to the suppression of defilements and the crushing of formations. It should be understood that the others are similar in the case of stream-enterers, etc. However, the conceit that arises in regard to the five aggregates, with thoughts like "I am," is called the "I am" conceit. The conceit that arises through boasting about oneself as superior, etc., due to evil, harming others, crafts, skills, sciences, etc., is called false conceit. In "ñātivitakkotiādi," the thought that arises in regard to relatives with affection rooted in household life, thinking "my relatives are living happily, endowed with prosperity," is called thought about relatives. However, the thought about relatives rooted in renunciation, thinking "relatives have perished, aged, are confident in faith," etc., is not called thought about relatives. Similarly, the thought about the country should be understood, with its manner of arising, thinking "our country is prosperous and beautiful." Thought for immortality, or thought about the immortal, is thought about the immortal. There, that which arises with the thought that the self will be happy and immortal in the next world, after being worn out by suffering through practices such as the squatting ascetic practice, is the immortal. It is called a thought for benefit. But that which, for one who is prone to wrong views, does not settle on one side, but proceeds like an immortal fish, unable to be caught, saying, "It is not thus for me, nor thus for me, nor otherwise for me," is called an immortal thought. Combining these two, it is here called "immortal thought." A thought associated with compassion, but connected with the affection of a householder, such as joy and delight together with householders, is called a thought associated with compassion for others. A thought connected with gain, honor, and fame, due to making them the object, is called a thought connected with gain, honor, and praise. Its mode of occurrence should be understood as, "Oh, that gain and the like would arise for me!" A thought arising from the affection of a householder, "Oh, that others would not despise me!" is called a thought associated with non-contempt. This is one. In the dyads and so on, only the remaining qualities are described, excluding the meanings of anger and the like mentioned below. Among the dyads, in the case of resentment and so on, anger in the earlier stage, through repeated practice of "He abused me" and so on, is more firmly bound to the mind of enmity in the later stage, and is called resentment. One possessed of this cannot release hatred, like a wick smeared with sesame oil; even when purified, one's mind is not cleansed. This has the characteristic of binding enmity. Anger that arises by destroying the virtues of others and smearing them with faults is called detraction. For this first smears one's own mind like dung, like a hand that picks up dung, and then others. Therefore, it is called "detraction." This has the characteristic of smearing the virtues of others. It conceals, therefore it is concealment, meaning it makes the virtues of others equal to one's own virtues by showing them. Greed arises in this way, and it has the characteristic of grasping at both ends. Deceit is like a magic trick that blinds the eye, because it conceals the fault that exists in the three doors. It has the characteristic of concealing committed faults. The state or action of a cheat is craftiness, trickery, which is ignorance. The characteristic of making known pride and merit. Dishonesty and the like should be understood as unwholesome, opposed to honesty and the like, mentioned below. Among "internal fetter" and so on, "internal" means the realm of desire. The five lower fetters that bind beings there are called "internal fetter." "External" means the realms of form and formless. The five higher fetters that bind beings there are called "external fetter." For beings have much attachment in the realm of desire, not in the others. Therefore, that is known as "internal," and the others as "external." A pair. Among the triads, greed and the like are called the three unwholesome roots. Thoughts connected with sensual pleasure, ill-will, and violence are called the three unwholesome thoughts. Those same, in terms of perception, are the three unwholesome perceptions. And in terms of inherent nature, they are called the three unwholesome elements. Bodily, verbal, and mental misconduct are called the three kinds of misconduct. These should be connected with the destruction of life and the like, that occur through the three doors, or with all unwholesome things. But according to the Suttanta method, the three taints are the taint of sensual desire and the like, excluding the taint of views. Belief in a self, doubt, and attachment to rites and rituals are called the three fetters. Craving for sensual pleasure, craving for existence, and craving for non-existence are called the three cravings. Therein, the desire accompanied by the eternalist view is craving for existence, the desire accompanied by the annihilationist view is craving for non-existence, but all the remaining desires are craving for sensual pleasure. Or, the desire connected with the realm of desire is craving for sensual pleasure, the desire connected with the realms of form and formless is craving for existence, the desire accompanied by the annihilationist view should be understood as craving for non-existence. Craving for sensual pleasure, craving for form, and craving for the formless are also another three cravings. Craving for form, craving for the formless, and craving for cessation are again another three cravings. Therein, craving for cessation is accompanied by the annihilationist view. The search for sensual pleasure, the search for existence, and the search for a holy life are called the three searches. Therein, the search for a holy life is the search for a holy life considered as eternalist or annihilationist. "I am better," the thought, "I am equal," the thought, "I am inferior," the thought, "Kinds," thus said, are called three kinds. For conceit, by way of superiority, etc., in its thinking, is called "kind." Fears arising dependent on birth, aging, and death, are called three fears. The three mentioned beginning with "Having reflected on the past period," the three ignorances prevailing as doubt and uncertainty regarding the Buddha, etc., are called three darknesses. In the analysis of uncertainty as to the teacher, only the ignorance associated with it is stated; it should be understood that it is a state of darkness also by way of its covering. Whatever happiness, etc., arises for a being, all that is due to past deeds, this is one doctrine; due to the creation of a lord, this is the second; without cause, without condition, this is the third; these are called three bases of doctrine. Therein, the first speaker, rejecting all that arises from conditions, such as wholesome and unwholesome action, climate, mind, and food, and such as destiny and condition, and such as reliance on good people and hearing the good Dhamma, accepts only one result of action; but the other two, rejecting all cause, accept what is caused by a lord, and what is without cause; the fault should be known appropriately from the absence of purpose, etc., according to the sway of those three views. Here we have not elaborated for fear of expanding the text. But greed, hatred, and delusion, in the sense of being obstacles, are called three entanglements. For they themselves, in the sense of defilements, are impurities, in the sense of causing pollution, are stains, and in the sense of being a cause of slipping and falling, are unevennesses. Killing living beings, etc., and other unevennesses of body, speech, and mind are called three unevennesses. Greed, hatred, and delusion, in the sense of not burning up, are three fires, and in the sense of being the dregs and refuse, are three dregs. But killing living beings, etc., and other bodily dregs, etc., are called three dregs. In the enjoyment of sensual pleasures, with the view of delight, with the eternalist view prevailing, "There is no fault in sensual pleasures," this is called the view of delight. But the self-view with twenty bases, because it follows the self, is called the self-following view. But of that, "He sees form as self, or self as possessing form," "Self," or form in self, or self in form. Thus, in the aggregate of form, four views. Likewise, in the remaining aggregates, it should be understood as twenty bases. Therein, the five annihilation views arise from grasping the five aggregates as self, beginning with "form is self." The rest, however, should be understood as eternalist views. But those arising in the manner of "there is no giving," etc., are called nihilistic views, wrong views, meaning base views. In the triad of non-respect, harming beings with sticks, clods, etc., is called violence. Conduct of unwholesome states arising from the three doors is called unrighteous conduct. In the triad of disobedience, since perceptions of sensual desire, ill-will, and violence occur in various objects, and because they are diverse, they are called diverse perceptions. In the triad of agitation, the state of the lazy one is laziness, just negligence. In the triad of disrespect, anger arising from disrespect for advice is called disrespect. In the triad of lack of faith, unwholesome states arising from lack of faith in the Triple Gem and the fruits of karma are called lack of faith. Due to the five kinds of stinginess, not knowing the word "give"