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is called ungenerosity. In the triad of agitation, lack of guarding the doors in the six internal sense bases is called non-restraint. Bodily and verbal transgression is called immorality. In the triad of non-reverence, unwillingness to see and attend to Buddhas, Paccekabuddhas, and disciples is called unwillingness to see the noble ones. Unwillingness to hear and retain the teachings conducive to enlightenment is called unwillingness to hear the good Dhamma. Finding fault in others, which is considered fault-finding, is called a mind of fault-finding. In the triad of forgetfulness, agitation is distraction of the mind. In the triad of unwise attention, attention of the mind in the manner of unwisely considering, "the impermanent as permanent," etc., or in opposition to the truth, is called unwise attention. The eight wrong paths, beginning with wrong view and wrong intention, are called the wrong path. Cultivating the wrong path is called cultivating the wrong path. Sloth and torpor are sinking of the mind. Triad. In the four requisites, such as robes, the arising of craving, thinking "Where shall I get something pleasing?" These are called the four arisings of craving. They do not go by these, the noble ones, these are the four courses of misconduct: Partiality, hatred, delusion, and fear. For they are going on paths not to be gone, doing deeds not to be done, these are called the four courses of misconduct. Here, partiality is biased desire. Fear is aversion arising in the same way. The four perversions, arising thus: "Permanent, pleasant, self, beautiful" in the impermanent, etc., are so called because they seek the Dhamma in a perverted way. Or, because they arise from, or enter into, the senses, these are called the four perversions. These, through the perversions of perception, mind, and view, become twelve, three each. Of these, the perversions of perception, mind, and view, regarding the impermanent as permanent, and the non-self as self, are six. The view-perversions regarding the painful as pleasant, and the impure as beautiful, are two. These eight are abandoned by the path of stream-entry. The perception- and mind-perversions regarding the impure as beautiful, are two, abandoned by the path of non-returning. The perception- and mind-perversions regarding the painful as pleasant, are two, abandoned by the path of arahantship, it should be understood. Saying "Seen" in regard to what is unseen, "Heard" in regard to what is unheard, "Sensed" in regard to what is unsensed, "Known" in regard to what is unknown, these are called the four ignoble usages. Moreover, saying "Unseen" in regard to what is seen, "Unheard" in regard to what is heard, "Unsensed" in regard to what is sensed, "Unknown" in regard to what is known, these are also called the four ignoble usages. And these, together with the former, are also called the eight ignoble usages. Killing living beings, taking what is not given, misconduct in sexual pleasures, lying, these are called the four kinds of misconduct. The verbal misconducts beginning with lying, these are also called the four verbal misconducts. Fear of birth, aging, sickness, and death, these are called the four fears. The fears of king, thief, fire, and water are four. And the fears that arise for one descending into the ocean, the fears of waves, crocodiles, whirlpools, and sharks, are also four. The fears of self-reproach, reproach by others, punishment, and bad destination, are four. These three sets of four, or others, are called the four fears. Here, "sharks" means fierce fish. All these fears should be understood as states of mind accompanied by aversion. All suffering and happiness, etc. These four views arise thus: "self-made," "other-made," "both-made," or "arisen by chance." This is called a tetrad. Among the pentads, beginning with the five lower fetters, "lower" means the realm of desire, due to being below. Because they produce rebirth there, and cling to that, the five lower fetters are: self-identity view, doubt, clinging to rites and rituals, sensual desire, and ill-will. "Higher" means the realms of form and formless, due to being above. Because they cling to that in the manner described, the five higher fetters are: craving for form, craving for formless existence, conceit, restlessness, and ignorance. Craving, hatred, delusion, conceit, and views are called five bonds, in the sense of clinging. These same five are called five darts, in the sense of piercing and tormenting. Doubt in the Teacher, the Dhamma, the Sangha, and the training, and a mind corrupted by anger towards fellow practitioners, these five are called mental barrenness, because they make the mind stiff, hard, rough, and unyielding. One who has not overcome desire for sensual pleasures, for the body... for form... having enjoyed as much as he wants, he lives addicted to the pleasure of lying down, the pleasure of lounging, and the pleasure of drowsiness, and practices the holy life aspiring to a certain group of deities. Thus, these five things, binding the mind and grasping it as if in a fist, are called mental bonds. Here, "body" means the internal body, "form" means external form. The view that the self is conscious, the self is unconscious, the self is neither conscious nor unconscious, or that the existing self is annihilated or attains Nibbana in this very life, these are called five views. Beginning with killing living beings and ending with indulgence in intoxicants, these five are called abstinences, in the sense of causing aversion. Loss of relatives, loss of wealth, loss of health, loss of virtue, and loss of right view are called five calamities. Here, "calamities" means things co-arisen with destruction, unwholesome things arising from that. Unpopularity with many people, abundance of hostility, abundance of blame, confused death, and destination in the lower realms, these five are the drawbacks of impatience, meaning the fault of non-endurance. Fear of livelihood, fear of disrepute, fear of embarrassment in assemblies, fear of death, and fear of bad destinations. These are called the five fears. The doctrines that have arisen, saying that one's self attains the supreme, visible Nibbana through five causes, namely, enjoying the five strands of sense pleasure to the extent needed, and through the four jhānas, beginning with the first jhāna, are called the five doctrines of visible Nibbana. The set of five. Among the sets of six, anger, contempt, envy, deceit, evil desires, and adherence to one's own views, these are the six roots of dispute. Attachment and lust for the six pleasing objects, beginning with forms, these six attachments and lusts are called domestic qualities. Aversion to the six displeasing objects, these are the six grounds for opposition. Opposition is indeed the ground, hence, the ground for opposition. Craving for the six objects, these are the six bodies of craving. Lack of respect for the Teacher, the Dhamma, the Sangha, the training, for diligence, and for hospitality, these are the six kinds of disrespect. Being fond of work, fond of idle talk, fond of sleep, fond of society, and fond of proliferation, these are the six qualities that lead to decline, meaning, causing decline. Among them, being involved in the five, namely, hearing, seeing, speaking, enjoying, and bodily contact, is fondness for involvement. Being involved in craving, conceit, views, and proliferation should be understood as fondness for proliferation. Fondness for work, idle talk, and sleep, these four, and being difficult to advise, and having bad friends, these two, these also are called the six qualities that lead to decline. Thoughts associated with domestic joy, which arise in the six pleasing objects, beginning with forms, are called thoughts accompanied by joy, meaning, the mental factors beginning with initial thought, and those associated with them should be included. The same method applies to the other two. Here, the feeling of indifference accompanied by ignorance should be understood as indifference, which is also called "indifference of ignorance." The feelings that arise in the six objects, pleasing, displeasing, and neutral, respectively, are stated in the three sets of six, beginning with "six domestic joys." Whether one thinks, "I have a self," or "I have no self," or "I perceive self with self," or "I perceive non-self with self," or "I perceive self with self," or "This 'This self is the doer, the experiencer, permanent, and lasting'—these six views that arise are called views. Therein, 'it exists' is the eternalist view. 'It does not exist' is the annihilationist view. Taking the five aggregates as 'self,' the view that 'I perceive myself through the aggregate of perception by knowing the others,' or taking the aggregate of perception as 'self' and the others as 'not-self,' the view that 'I perceive the not-self through the self,' or taking the aggregate of perception as 'not-self' and the others as 'self,' the view that 'I perceive the self through the not-self' should be understood. A group of six. In the groups of seven, sensual lust, aversion, conceit, views, doubt, lust for existence, and ignorance—these seven, being inherent and unabandoned in the mind-stream, lie dormant, and are called latent tendencies. These same seven, because they bind beings in the cycle, are called fetters. They should be understood as outgrowths because of their arising as manifest behavior. Lack of faith, shamelessness, lack of fear of wrongdoing, lack of learning, laziness, forgetfulness, and lack of wisdom—these seven are called unwholesome qualities, being qualities of the bad and ignoble, or base qualities. Killing living beings, etc., the seven bodily and verbal misconducts are called misconducts. Conceit, excessive conceit, conceit and excessive conceit, inferiority conceit, superiority conceit, 'I am' conceit, and wrong conceit—these seven are called conceits.