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arises in the non-percipient. This is called unreal remorse. It should also be connected with thinking blameworthy in the blameless, thinking unallowable in the allowable, thinking an offense in the non-offense, and so on. All this, when it arises, arises in two ways. Therefore, it should be seen as included in these two. That which is stated in the Mahāniddesa itself as hand-remorse is remorse, foot-remorse is remorse, hand-and-foot-remorse is remorse, that is called unrestrained remorse. That which is stated in the Vinaya: "The bhikkhus, being remorseful, did not accept it," and that which is stated: "How does one incur an offense due to being prone to remorse, thinking allowable in the unallowable, thinking unallowable in the allowable?" That is called Vinaya remorse. That is merely a doubt in the Vinaya. And that is a wholesome thought-arising that occurs in the manner of wavering, "Is it allowable or not?" in one's own domain of uncertainty. And for those in whom it arises, those who are desirous of training, they do not do that action. Referring to them, it is said: "Being remorseful, they did not accept it." But those who do it, they incur an offense even in an allowable matter. Referring to them, it is said: "One incurs an offense due to being prone to remorse." 94. "Thina" means making the mind sluggish, it overwhelms. For it is stated in the Pāḷi: "Sluggishness, the state of being sluggish." 95. "Middha" means it harms the mental factors by making them unfit for work. For just as when the associated phenomena are active, maintaining various postures by spreading out in the object, sluggishness overwhelms the mind by making them incapable of maintaining the posture, by pulling them away from the object as if struck by a hammer. "Middha" means mental factors. 96. Here, in "vicikicchā": "Cikicchana" is "cikicchā," meaning the seeking of knowledge. "Vicikicchā" means that from which the seeking of knowledge has departed due to the difficulty of seeking it. Or "vicikicchā" means that by which those who investigate the nature are troubled and wearied. Or "vicikicchati" means it proceeds in a state of indecision. is doubt. It is of two kinds: that which is an impediment, and that which is a counterfeit. Among these, that which arises as wavering in the eight objects such as the Buddha, is the impediment. Any other doubt, which arises as uncertainty in various objects among those who are not omniscient, thinking "how is it so?" "is it like this?" "is it this?", is called counterfeit. This can be wholesome, unwholesome, or resultant-functional for those whose defilements are destroyed. Here, however, only the doubt which is an unwholesome impediment is intended. The exposition of ultimate truth in the mass of unwholesome states. 97. It is faith because it believes. Just as clear, serene, still water firmly holds within itself the images of the moon, sun, and so on; so too, this (faith) firmly holds, maintains, and establishes within itself the qualities of the Buddha, and so on. Or, it is faith because they believe by it. Or, it is just believing itself. This too, only that which arises as an unhesitating state in the objects of faith such as the Buddha, is intended here. Any other acceptance, which arises as believing in such unreliable objects as heretics or heretical doctrines, is called counterfeit faith. This, in essence, is merely wrong determination. Just as people, when they have no hands, cannot grasp jewels even if they see them; when they have no wealth, all their enjoyments do not come to fruition; when there is no seed, crops and so on do not come to fruition; so too, when there is no faith, the objects of meritorious deeds do not come to fruition. Therefore, it is said to be like a hand, wealth, and a seed. 98. It is mindfulness because it remembers. It means that one approaches the good deeds one has done and ought to do, or the qualities of the Buddha and so on, without heedlessness. This too, is of two kinds: right mindfulness and wrong mindfulness. Here, right mindfulness is intended. The other, however, is not mindfulness at all. It is merely an unwholesome thought-arising, a counterfeit of mindfulness, which arises as heedlessness towards evil deeds done and to be done. Because this (mindfulness) protects the mind from all unwholesome states and connects it with wholesome states, is able to do this. Therefore, she should be seen like the king's chief minister for all affairs. For it has been said: "Monks, I declare mindfulness to be useful everywhere." 99. "Is ashamed" is shame (hiri). It means one is ashamed, disgusted, and repelled by misconduct of body and so on. 100. "Is afraid of them" is fear of wrongdoing (ottappa). It means one is disturbed. Here too, there are counterfeits of shame and fear of wrongdoing, for it has been said – They are not ashamed where they should be ashamed, and are ashamed where there is no shame; They do not fear where they should fear, and see fear where there is no fear. But because good people, by shame in themselves and by fear of wrongdoing towards others, guardian deities, and so on, generate respect, and avoiding evil, maintain themselves in purity. Therefore, these two are called "world-protecting qualities." 101. The opposite of greed is non-greed. For where greed arises by clinging to objects perceived as beneficial to oneself, there it dispels that greed, and having scorned and detested the attainments of existence and enjoyment, which are the objects of greed, like a heap of excrement, it arises as the element of renunciation. 102. The opposite of hatred is non-hatred. For where hatred arises by malice towards objects perceived as harmful to oneself, there it dispels that hatred, and generating a gentle heart like the full moon towards beings seen and unseen, it arises as the element of non-ill-will. And this is called loving-kindness among the divine abodes. Non-delusion should also be mentioned here. The opposite of delusion is non-delusion. For where delusion arises by creating darkness regarding phenomena, meanings, or the Four Noble Truths, there it dispels that delusion, and like raising a thousand moons and suns, it arises as wisdom. 103. Here, "self" (attā) in "equanimity regarding those" (tatramajjhattatā) is called "nature" (sabhāva). That whose nature proceeds in the middle of the two unequal sides of sluggishness, agitation, and so on, is "middle-standing" (majjhattā). It is a group of conjoined phenomena proceeding equally. Its state is "middle-standingness" (majjhakkatā). The middle-standingness seen in those various conjoined phenomena is tatramaj. Equanimity regarding mind and mental factors in those wholesome actions, that equanimity. For thus it is said to be like an impartial charioteer of co-arising noble steeds, by way of looking on impartially at co-arising associated phenomena. And this very one is called equanimity among the divine abodes. 104. Among body-tranquillity and so on, 'body' is said to be the group of mental factors reckoned as the three aggregates beginning with feeling. 'Mind' is the beautiful mind. Tranquillity of body is body-tranquillity. Tranquillity of mind is mind-tranquillity, and so on, is the compound. Calming is tranquillity. The meaning is a state of peaceful coolness. For whom this pair is weak, they do not find mental happiness in meritorious deeds. Their mind rushes outwards. It is like a fish placed on a hot stone. But for whom it is strong, they alone find it there. Their mind is like a fish thrown into cool water. 105. Lightness is agility. The meaning is not being heavy, not being sluggish. For whom this is weak, their mind does not expand in meritorious deeds, it contracts. It is like a lotus flower thrown onto a hot stone. But for whom it is strong, their mind expands there. It is like a lotus flower thrown into cool water. 106. Softness is pliancy. For whom this is weak, their mind is rigid in meritorious deeds. It is like a great warrior gone among enemies. But for whom it is strong, their mind is pliant there. It is like a great warrior gone among his kinsfolk. 107. Apt for action is adaptability. That itself is adaptability. For whom this is weak, their mind cannot be placed as desired in meritorious deeds, it scatters. It is like a pile of chaff thrown against the wind. But for whom it is strong, their mind can be placed as desired there, it does not scatter. It is like a lump of gold thrown against the wind. 108. The state of being skilled is proficiency. That itself... Proficiency. For whom this is weak, Their mind wavers and is distressed in meritorious deeds. It is like a monkey thrown into deep water. But for whom it is strong, For them it does not waver or get distressed there. It is like a crocodile thrown into deep water. 109. Straightness is indeed straight, The state of being straight is straightness. For whom this is weak, Their mind is unevenly grasping in meritorious deeds. Sometimes sluggish. Sometimes agitated. Sometimes depressed. Sometimes elated. It is like the path-walking of one intoxicated with liquor. But for whom it is strong, For them it should be understood as the opposite of what has been said. 110. And here, even when mental tranquility etc. have been mentioned as accomplished, The separate mention of bodily tranquility etc. should be understood As for the purpose of illustrating the tranquility etc. of the physical body by means of them. There, having heard various suttas, The tranquility of the physical body in recovery from illness etc. is evident; The lightness of those with psychic power in flying through the air etc. by their power. The pliancy in creating a body, whether small or large. The adaptability in moving through the earth or through mountains without obstruction. The proficiency in creating a form like a Nāga or a Garuḷa;