English
"Cikicchanaṃ" is a formed verbal noun, derived from the root "kit" in the sense of removing disease, as he says, "the meaning is a remedy of knowledge." "Paṭikāro" is an action contrary to disease. "Etāyā" is an ablative case. They investigate the Dhamma, they investigate the Dhamma, so they are "vicino" (investigators). They are investigators of the Dhamma. One suffers, one toils by this, so it is "kicchā" (toil). Showing this meaning, "vicinaṃ kicchā" (investigating toil) is "vicikicchā" (doubt), he says, "sabhāvaṃ" and so on. "Vicikicchatī" is a formed verbal root. And to show that it occurs in the sense of wavering, "vicikicchati vā" and so on is said. It wavers, it trembles in two ways, so it is "dveḷakaṃ" (wavering). The mind that thus occurs ṃ. The meaning is the state of doubt. "In the eight, beginning with the Buddha," he doubts the Buddha, he doubts the Dhamma, he doubts the Sangha, he doubts the training, he doubts the past, he doubts the future, he doubts both the past and the future, he doubts the states arisen dependently on conditions. These are the eight matters of faith thus stated. Therein, "he doubts the Buddha" means he does not believe in the qualities of the Buddha stated as "Indeed, that Blessed One is an Arahant," and so on. Thus, he doubts the Buddha. He does not believe in the qualities of the Dhamma stated as "The Dhamma is well-proclaimed by the Blessed One," and so on. Thus, he doubts the Dhamma. He does not believe in the qualities of the Sangha stated as "The Sangha of the Blessed One's disciples is practicing well," and so on. Thus, he doubts the Sangha. He does not believe in the liberating power of the three trainings from the suffering of the cycle of existence. Thus, he doubts the training. Doubting the existence or non-existence of one's past lives, thus he doubts the past. Doubting the existence or non-existence of one's future lives after death, thus he doubts the future. Doubting the existence or non-existence of both, thus he doubts both the past and the future. Doubting the dependent arising of one's aggregates in this life and their dependently arisen nature, thus he doubts the states arisen dependently on conditions. "By way of perplexity" means by way of being perplexed. Doubt that arises. It is said that doubt, which is a semblance of doubt, does not exist for the omniscient Buddhas whose wisdom is unobstructed in all phenomena, thus "for those who are not omniscient," and so on. The exposition on the mass of unwholesome states is concluded. 97. In the meaning of the word 'saddhā' (faith). "Sannisinnaṃ" means unshakeable. "Suṭṭhū" means making it not perish and not waver. "Dhāretī" means to hold by way of discerning that it is indeed so. Thus, it establishes. Or, beings endowed with faith believe. They are worthy of belief, thus they are matters of faith. Akālussaṃ is said to be an untroubled mind. Akālussaṃ is indeed akālussiyaṃ. The meaning is its state. o. "Okappanā" Is thinking By way of conviction, "It was bad, it was good." "Micchādhimokkho" Is just conviction Associated with wrong view. "Vitte asati" Means when wealth is not present. For wealth Is called "vitta". Having done so, They find whatever they wish for By means of it. "Tesaṃ" Means of humans. 98. In the meaning Of the word "sati". "Saratī" Means recollects. "Katāni" Means things done before. "Kattabbāni" Means things to be done Now or later. Good action, By its nature, Is not a place of delight For the mind. Evil action Is indeed a place of delight For the mind. Therefore, To be heedful in good action, A distinct mindfulness Is desired. But in evil action, There is no need For a distinct mindfulness. All mental and mental concomitant phenomena Are in the form of heedfulness. Therefore, it is said, "The other, however," and so on. "Sati itself is not" Means that a distinct mental concomitant Called mindfulness Is not the only one. "Which one is it then?" It is said, "Of what is done," and so on. There, heedfulness of what is done Means heedfulness By way of rejoicing for some, And by way of regretting for some. Heedfulness of what is to be done Means being inclined to do it At all times. Or "katassā" Is a genitive case In the locative sense. Similarly In the other two instances. One appointed To all royal duties Is a "sabbakammika". "Niyutto" Means having a mind Engaged and heedful. "Sabbatthikā" Means desired In all places. For it performs The function of guarding the mind At the six doors, Being of the nature of sense-restraint. Therefore, at the six doors, It is desired For the non-arising Of greed-rooted consciousness At desirable objects, Of hate-rooted consciousness At undesirable objects, And of delusion-rooted consciousness At neutral objects. Moreover, This Sutta passage Is stated In the contexts of the development Of the factors of awakening. Therefore, It should be connected in this way: It is desired Even in the mind's state of sluggishness, For the purpose of preventing the mind From the side of sluggishness, and so on. 99-100. In the meanings Of the words "hiri" and "ottappa". "Is ashamed Of bodily misconduct and so on" Means those (actions). He is ashamed to do. Despising those base deeds, vile deeds, he wishes to protect himself from them. Therefore it is said "he abhors." "He is disgusted" means he opposes, he desires separation. "From those very things" means from bodily misconduct and so on. "He is agitated" means he trembles, he is overcome by fear. In the verses. "In what is not shameful" means in good deeds that should not be shameful. "They are ashamed" means they feel shame. "In what is not fearful" means in good deeds that should not be feared. The connection is that good people protect themselves. "Having generated respect for oneself through Hiri" means having made one's birth, qualities, or moral qualities weighty, thinking "it is improper for one like me to do such an evil deed. If I were to do it, afterwards, knowing myself to be impure, I would be sorrowful and dejected." Thus, having generated respect for oneself through Hiri. "Having generated respect for others through Ottappa" means having feared the fear of others' blame, this is the meaning. There, the fear of others' blame is the fear of censure from good people. Also, the fear of the lower realms and the fear of the cycle of existence are included here. They protect the world, therefore they are world-protectors. "World" means the world of beings. "They protect" means they protect from the fear of the lower realms. 101. In the meaning of the word 'Alobha' (non-greed). The letter 'a' has the meaning of opposition, therefore it is said "the opposite of greed." It means "opposed to greed." And to show that opposition should be understood in terms of the abandoning and what is to be abandoned, it begins with "so hi" (that indeed). There, the connection is that it (non-greed) proceeds by way of the element of renunciation. "In what is perceived as beneficial" means in what is perceived as "this is for my purpose, for my benefit, for my happiness." "By way of clinging" means by way of the desire not to let go. The connection is that it proceeds in those very things. "Having despised the attainments of existence and enjoyment like a heap of excrement" - this is an illustrative statement in the context of Bodhisattas. There, "having despised" means having censured. They go forth by this, therefore it is renunciation. That itself is the element, thus the element of renunciation. 102. This method is the opposite of hatred, the opposite of delusion, and so on. should be brought. 103. In the neutrality there. "Of laxity and agitation" means the laxity of mind is one uneven side. Agitation is the second uneven side. A lax mind falls into the uneven side of laziness. An agitated mind falls into the uneven side of agitation. Both of these belong to the unwholesome side. Similarly, the excessive harshness of mind is one uneven side. Excessive elation is another, and so on, the entire exposition of the factors of enlightenment should be elaborated. But neutrality, without allowing the conjoined phenomena to fall to either extreme, itself stands firm in the middle path. 104. In serenity and so on. "There they experience it" means in those meritorious actions, they experience that mental happiness. 105. In lightness in two ways. "On a heated stone" means on the surface of a heated stone. "There" means in meritorious actions. 106-110. In pliancy in two ways and so on, everything is easily understood. 111. In the three kinds of abstention. "By way of speech, volition, and abstention" means by way of right speech as speech, right speech as volition, and right speech as abstention. "That which gives rise to that speech" means that which causes it to arise. The meaning is: the mind's activity in the form of refraining from evil. "Or of one undertaking" means or of one undertaking by making a verbal distinction, saying "I abstain from false speech," and so on. "Or of one resolving" means or of one resolving thus with the mind alone, without making a verbal distinction. By these two terms, it speaks of the activity of abstention by undertaking. "Or of one not transgressing" means by this, it speaks of the activity of abstention that has been attained. "By this" means by this abstention of right speech. That abstention, being co-existent with the agent and the action, accomplishes the action of undertaking very well. Therefore, it is called an instrumental cause. That is why it says, "the word for instrument in the sense of instrument." When many impulsion moments occur, the right speech belonging to the earlier impulsion moments becomes a condition for the action of undertaking arising from the later impulsion moments. But since it is not co-existent with that action, it is an instrumental cause. It does not come to be at the moment. The cause stands in the characteristic.