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Thus, indeed, it is said to have the characteristic of not being disgusted by bodily misconducts and the like, and the characteristic of not being embarrassed. 85. Not fearing (the consequences of wrong actions) is fearlessness of wrongdoing (anottappaṃ). The meaning is, not fearing or trembling at bodily misconducts and the like. Or, anottappa is the opposite of fear of wrongdoing (ottappa). For when they are present, it arises by not giving room to fear of wrongdoing, and by making the mind not shrink from them. Thus, indeed, it is said to have the characteristic of not shrinking from bodily misconducts and the like, and the characteristic of not trembling. And it is said: Not disgusted, shameless, like a pig in evil filth; Fearless and without dread, like a moth in a flame. 86. It lifts up, thus it is lifted up (uddhataṃ). The mind scattered among various objects, like a ball rolled and released on a rock surface. But the phenomenon that is the cause for the arising of the lifting-up manner of the lifted-up mind is restlessness (uddhaccaṃ). And it should be seen like water stirred by wind, or like flags and banners. 87. It clings, thus it is greed (lobho). Or, associated phenomena cling to it, thus it is greed. Merely clinging. This is greed. And here, 'greediness' should be seen as attachment to objects. And it is like a monkey-trap, clinging to objects, like a piece of meat thrown on a hot griddle, due to its craving, like the stain of oil and lampblack, due to its non-relinquishing, and having grown into a river of craving, bringing beings to states of woe, it should be seen like a swift-flowing river carrying all dry wood, branches, leaves, and grass into the great ocean. 88. Seeing is view. Just as knowledge-seeing is in the true nature of things, so it is said that wrong seeing is in their untrue nature. For it arises in some who consider themselves wise, who are abundant in wrong thoughts, and having become strong, it becomes like penetrative knowledge in the untrue aspect. And it should be seen as having the characteristic of wrong adherence, a supreme fault. 89. 'He thinks' is conceit. "I am a unique person in the world. I am not like a mere log of wood, deserving of contempt." This is the meaning, that he firmly upholds himself and regards himself thus. And being supported by qualities such as birth, family, wealth, possessions, fame, power, and also by virtue, learning, gains, and honors, it grows excessively and he considers himself exceedingly high among people, like a banner. Therefore, it is said to have the characteristic of elevation, and to be like madness. 90. 'He is corrupted' is hatred. And it is like a struck venomous snake due to its ferocity, like a lightning strike due to its spreading, like a forest fire due to burning its own support, like an enemy who has found an opportunity due to its corrupting, and it should be seen as like putrid urine mixed with poison, due to its nature as a mass of all harm. 91. 'He envies' is envy. The meaning is, he begrudges others' prosperity. For it cannot endure the prosperity naturally obtained by others, whether seen or heard. It wishes and longs for the misfortune of that prosperity. Even hearing, "So-and-so will obtain this," it cannot endure it. It wishes and longs for his non-gain. Therefore, it is said to have the characteristic of begrudging others' prosperity. 92. "May this collection of qualities or this object be mine alone. M" "Ah, for others!" Thus, on account of one's own possessions, it moves, it proceeds, by way of not being generous. This is stinginess (macchara). The mind thus proceeding. The state of stinginess is avarice (macchariya). And this, like envy (issā), is twofold: by way of possessions one has obtained, and by way of possessions one is to obtain. Therein, regarding possessions naturally obtained: when one sees, or hears, or thinks that they will pass from one's own possession to the possession of others, by being held by others, or for some other reason, one becomes sorrowful and dejected. And regarding possessions to be obtained: when one hears or thinks that such-and-such will arise in such-and-such a place or time, one desires to obtain it oneself. One does not desire the gain of others. When one hears or thinks that others will obtain it, one becomes sorrowful and dejected. Thus, it is said to be characterized by the concealment of one's own possessions, whether obtained or to be obtained. And here, regarding possessions to be obtained: when one does not desire someone's gain, and hears or thinks that he obtains it or will obtain it, the vexation of mind is called envy (issā). Whatever one desires to obtain oneself, thinking that one will not obtain it, the vexation of mind is called avarice (macchariya). Indeed, these two do not arise together. 93. "Kukkucca" (remorse) here means "action done." "Kucchitaṃ kataṃ" (badly done) is "kukataṃ" (misdeed). The meaning is "bad action." It is said to be a particular mental state that is absolutely to be blamed by the wise. But in meaning, it is indeed the arising of a mind-state connected with remorse, proceeding by way of regretting thus: "Alas, good was not done by me, evil was done." For even though it proceeds thus, it cannot make good that was not done before, done again. Nor can it make evil that was done before, undone again. Rather, it only leads to the exhaustion of the mind regarding wholesome states. Therefore, because it is merely a bad action, it is called "kukataṃ" (misdeed). And it is said in the commentaries: "The facing towards what was done or not done, blameworthy or blameless, is called 'paṭisāra' (regret)." But since this does not make evil that was done, undone... Having not done good, one does not do what has been done. Therefore, one who is ugly or despised regrets, or feels remorse. Here, remorse is indeed anxiety. When there is anxiety and it is despised, that associated mind-state is also despised. And for whatever reason anxiety is called despised, for that same reason that mind-state is also called despised. Therefore, that mind-state is suitable to be taken as "ill-done." In the Sudinna Commentary, however, this meaning is stated directly, as it says: "Because it is an action despised by the wise as not to be done, it is anxiety." [76] But in the Vibhāvanī, Not having understood this meaning, what was said: "What is despised as done is ill-done. Ill-done and well-done, bad conduct and good conduct," that is not fitting. By this, what was said there: "They also call what is not done 'ill-done.' 'What I have not done is ill-done.' But here, the mind-state of remorse arising concerning what is done and not done is ill-done," all of that is also refuted. Anxiety is the cause for the ill-done, the aforementioned mind-state, to occur in that way. Moreover, in the Dhatupāṭhas, the word "kuca" is read in the sense of contracting and scratching the mind. Therefore, it contracts, it shrinks, in a despised manner, not in a manner of abhorring evil, so it is "kukuco." Or, it contracts, it scratches, in a despised manner, not in a manner of scraping off defilements, so it is "kukuco." Such is the group of phenomena that occur. For it contracts with a despised lamenting manner, thinking: "Alas, I have not done good, I have done evil." It does not even allow the mind to incline towards undertaking wholesome states. Or it scratches the mind. By weakening the essential qualities like faith, it makes the mind exhausted of strength and power in undertaking wholesome states. Therefore, it is called "kukucca." And by what phenomenon it is endowed, so it occurs in that way. That is called anxiety, because it is the state of anxiety. But because that remorse arises later, concerning good not done previously and evil done previously, It proceeds by way of sorrow, and by way of regret. Therefore, it is said to have the characteristic of subsequent regret, and the flavor of reproaching what was done and not done. Here, "characteristic of subsequent regret" means that having not done good previously, and having done evil, it is a characteristic of regret in later time. By this, the exclusive past-object nature of remorse is established. And its present and future-object nature is denied. In "flavor of reproaching what was done and not done," what should be understood is "evil done and good not done." This is said in the Mahāniddesa: Remorse arises in two ways: from what was done, and from what was not done. And how in two ways? ... From what was not done: "I did not do good bodily conduct, I did bad bodily conduct" – thus remorse arises. "I did not do good verbal conduct, ... I did bad mental conduct" – thus remorse arises. "I did not abstain from killing, I did kill" – thus remorse arises. ... "I did not have right view, I had wrong view" – thus remorse arises. By this, the two-fold nature of remorse is established, by way of having not done good conduct as its object, and having done bad conduct as its object. For it was said, "in two ways." And indeed, that (remorse) arises in those who, having done evil previously, are later tormented by the fear of woeful states, and in those who, having fallen into woeful states, recall the deeds they did previously. Not in others, for it was said, "I did not do good bodily conduct, I did bad bodily conduct." Just as conceit is twofold: true conceit and false conceit, so too remorse is twofold: true remorse and false remorse. Among these, false remorse, when it arises, arises in two ways: "Alas, I did not do good, I did evil." And what is that? That which, previously, having not done good deeds, perceiving them as evil, holding wrong view, and having done evil deeds, perceiving them as good, holding right view, arises later by way of regret. And that which, previously, having done good, perceiving it as good, and later, perceiving evil as evil, having not done it, and later, good...