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thus it is entirely a heap of harm. Therefore it is said, "It should be seen like putrid urine mixed with poison." 91. In the meaning of the word 'envy'. Envy is of two kinds: concerning acquired possessions and concerning possessions yet to be acquired. There, it first shows the aspect of acquired possessions with "by nature of others" and so on. By the term 'acquired possessions', past possessions are also to be understood as included. Some, by nature of envy, when they hear "So-and-so was formerly endowed with such possessions" or "I was formerly endowed with such possessions," cannot bear it. They do not even wish to hear that statement. With "So-and-so" and so on, it shows the aspect of possessions yet to be acquired. 92. In the meaning of the word 'avarice'. "Mine alone" means "only on my side." "Or a collection of qualities" means a collection of qualities such as skills and knowledge existing in oneself. "Or an object" means an object such as wealth and grain. "By way of non-expansion" means when another says "Give me that skill or knowledge or wealth or grain," if one thinks "I will give what is proper to be given for the welfare of others," then that mind is called 'expanded' by way of spreading welfare to others. One who does not wish to even hear the word "Give" is called 'unexpanded in mind' for the welfare of others. Thus, it proceeds and occurs by way of non-expansion, making the 'cha' sound of 'macchara' (avarice). Such a mind that has occurred. The person, however, is called avaricious. "That" refers to acquired possessions. It should be connected with "seeing it as common with others" and so on. "Common" means belonging to two, or what will be belonging to two, or what is being enjoyed by others. "Characterized by concealment" means the nature of guarding, covering, and protecting. By oneself Acquired wealth, indeed, is beyond envy. But wealth to be acquired is common to both. Therefore, the distinction between the two should be stated there, and to show that, it begins with "and here". "Whose gain one does not wish for" means, whether one gains it oneself or not, merely unable to bear another's wealth, one does not wish for that other's gain. "Mental vexation" is the torment of the mind. "One wishes to obtain it oneself" means, whether another succeeds or not, where there is gain for another, and one will not obtain it oneself, there one wishes to obtain it oneself. Where one obtains it oneself, and another obtains it, there is no vexation, this is the meaning. "Thinking of what cannot be obtained" means reflecting on what one will not obtain oneself. 93. In the meaning of the word 'kukkucca'. "Action done" explains the derivation of the word 'kata' (done). Having thus shown the literal meaning, it then begins with "but in meaning" to show the intended meaning. "By way of regret" means by way of repeated mental distress afterwards. That is called 'kukat' (ill-done), this is the connection. "In wholesome states" means it leads to the exhaustion of the mind in meritorious actions. A person endowed with remorse, even while performing meritorious deeds, does not obtain mental happiness. Living among many people, performing various tasks, speaking various trivial talks, one obtains mental happiness. Then, for the purpose of performing meritorious deeds, his mind is exhausted, worn out. He wanders, going under the sway of his mind. Thus, it leads to the exhaustion of the mind. "In the Commentary" means in the Aṭṭhasālinī. "Of what is done and not done, blameworthy and blameless" refers to blameworthy deeds done previously, and blameless deeds not done. It is the genitive case in the sense of action. "Going towards" is the mind's turning towards the object by making it an object. By this, it shows that "paṭisāra" is thinking, remembering, facing. "Does not do what is not done" means it is not possible to do what is not done, this is the meaning. Thus, it does not do what is done. And here. "Ugly" means repulsive, unlovely. "Reprehensible" means blameworthy. Was it not said before that the thought-arising is reprehensible? But in the Commentary, remorse is said to be reprehensible. These two do not agree. No, they do not disagree, to show that they can be understood otherwise, he said "and here" and so on. "And for what reason" means for the reason of the useless arising of thought concerning what was done or not done. That very thought-arising is fit to be taken as "ill-done," not like the ill-done and well-done deeds in the Vibhāvanī. This is the meaning. If it is said that even in the Vibhāvanī, that thought-arising is taken in a figurative sense, when it is primarily established by reason and by the commentary tradition, what need is there for a figurative sense? Therefore he said "but in the Vibhāvanī" and so on. The nature of ill-done is remorse, by changing 'a' to 'u' – this is the commentary method. Now, to show another verbal meaning and intended meaning according to the grammatical method, "and also" and so on was begun. There, "in the lists of roots" means in the etymological texts that reveal the elemental sounds. They do indeed read, they do not not read. And those meanings, "remorse of mind," "mental scratching," thus agree with the synonyms for remorse stated in the Pāli. Therefore, it is shown that this other method must necessarily be stated here. And a person filled with remorse, even while performing various meritorious deeds, with a mind burning with the fire of remorse, does not attain mental clarity in meritorious deeds. He does not find mental happiness. "What is the use of this deed?" he thinks, abandoning it, he wanders where he finds mental happiness. Thus, remorse is indeed a shrinking away from meritorious deeds. "Scraping away defilements" means for one established in the practice of contentment and austerity, the abandonment of various defilements by way of temporary abandonment and so on. "In the manner of lamenting" means in the manner of repeatedly wailing. Having said "it shrinks," showing both its meanings, he said "in undertaking wholesome deeds" and so on. It does not even allow one to bow down. How then to undertake? or will give to increase, is the intention. “By weakening” means by making feeble. The word for “making” is in the sense of a qualifier. “That” refers to the collection of dhammas. That, however, is remorse. Some, however, conceive remorse to be about good and bad conduct in the present, and also about good and bad conduct in the future. Rejecting that, he says “by that,” and so on. In the Mahāniddesa text, it is stated: “Remorse, mental regret, mental vexation, arises in two ways.” “And by having done” means by having done what should not be done. “And by not having done” means by not having done what should be done. Some, however, say that this regret sometimes arises in someone for some reason, regarding good conduct done in the past, or bad conduct not done. For the mind of an ordinary person is like that of a madman, they say. Rejecting that, he says “by this,” and so on. But in the view of some, regret is sorrow, not remorse, is the intention. And that, indeed, is a twofold state. They are terrified, they are frightened by the fear of the lower realms, thus, “terrified by the fear of the lower realms.” “Not for others” means it does not arise for those who do not know good and bad conduct, nor for those who do not pay attention to it. If it is asked how it is understood, it is said, “I have not done,” and so on, because the manner of lamenting by the name of good and bad conduct is shown. “Unreal conceit” is the conceit that arises as “I am better than the better,” “I am equal to the equal,” “I am inferior to the inferior,” and so on. And that remorse arises, is the connection. “Having not done” means having not done that good deed. “Having done” means having done that bad deed. This, however, is unreal only at the time of doing or not doing in the past. But at the time of lamenting, it is real. In “hand remorse,” the meaning of contraction is not taken. Only the meaning of blameworthy action is taken. It is called “hand remorse” due to hand restlessness. And foot restlessness is “foot remorse.” Therefore, he says, “It is called unrestrained remorse.” That, however, is remorse. “That” refers to that object. “Doing remorse” means being remorseful. . This is a word for the element of name. The meaning is that it raises a doubt about the Vinaya, saying, "Is it proper, or is it not proper?" "By being overcome by remorse" means by being overcome, by being overwhelmed by remorse. "In one's own non-domain" means in the place of the wheel of command. The meaning is that it is the non-domain of the Buddha, the owner of the wheel of command, and thus the non-domain of his own disciple. The intention is that those who do it, even though they are remorseful. "An offense" means an offense of wrong-doing. 94-95. In the meanings of the words for sloth and torpor. "Having made the mind very sluggish" means having made it very slow and very weak in the act of thinking. It is said that the mind is made sick and withered. "Overwhelms" means overcomes. It makes it weak and powerless in the act of knowing the object or in the act of impulsion. The word "thiyati" is formed according to Pāli usage, as he says, "thinaṃ thiyanā" and so on. "Having made them incapable" means having made them incapable and very weak in bodily actions and so on. [It is said to be like being struck by a club.] "They" refers to the mind and mental factors, the conjoined phenomena. "Having made them sink" means having made them sink down and settle. Therefore, he says, "even the posture" and so on. Sloth overwhelms the mind, because of the sickness of the act of knowing, which is sloth. Torpor overwhelms the mental factors, because of the sickness of the act of touching and so on, which is torpor. 96. In the meaning of the word for doubt.