4👑☸Te Ab Vb 17 Khuddaka-vatthu-vibhaṅga

1.1 dukkhe ñāṇaṃ



Vibhaṅga	The Book of Analysis
Khuddakavatthuvibhaṅga	17
1	Analysis Of Small Items
Ekakamātikā	17
	1. Singlefold Summary
Jātimado (1) gottamado (2) ārogyamado (3) yobbanamado (4) jīvitamado (5) lābhamado (6) sakkāramado (7) garukāramado (8) purekkhāramado (9) parivāramado (10) bhogamado (11) vaṇṇamado (12) sutamado (13) paṭibhānamado (14) rattaññumado (15) piṇḍapātikamado (16) anavaññātamado
	Pride of birth; pride of clan; pride of health; pride of youth; pride of life; pride of gain; pride of being honoured; pride of being respected; pride of prominence; pride of having adherents; pride of wealth; pride of appearance; pride of erudition; pride of intelligence; pride of being a knowledgeable authority; pride of being (a regular) alms collector; pride of being not despised; pride of posture (bearing); pride of accomplishment; pride of popularity; pride of being moral; pride of jhāna; pride of dexterity; pride of being tall; pride of (bodily) proportion; pride of form; pride of (bodily) perfection; pride; heedlessness; (mental) rigidity; rivalry; wish for the best; wish for the most; bad wish; foppery; presumption; personal vanity; discourteous living; tedium; apathy; restlessness; after meal drowsiness; mental sluggishness; guile; insinuating talk; signifying; defamation;
	seeking gain with gain; the conceit thus, “I am better”; the conceit thus, “I am equal”; the conceit thus, “I am inferior”; of one who is better the conceit thus, “I am better”; of one who is better the conceit thus, “I am equal”; of one who is better the conceit thus,“I am inferior”; of one who is equal the conceit thus, “I am better”; of one who is equal the conceit thus, “I am equal”; of one who is equal the conceit thus, “I am inferior”; of one who is inferior the conceit thus, “I am better”; of one who is inferior the conceit thus, “I am equal”; of one who is inferior the conceit thus, “I am inferior”; conceit; excessive conceit; inordinate conceit; self-disrespect conceit; over-estimating conceit; self-conceit; false conceit; thinking about relatives; thinking about (one’s) district; thinking about (how to) not die and/or eel wriggling; thinking associated with sympathy for others; thinking associated with gain, being honoured, fame; thinking associated with being not despised.


	(Here Ends) Singlefold (Summary)
	17
(17) iriyāpathamado (18) iddhimado (19) yasamado (20) sīlamado (21) jhānamado (22) sippamado (23) ārohamado (24) pariṇāhamado (25) saṇṭhānamado (26) pāripūrimado (27) mado (28) pamādo (29) thambho (30) sārambho (31) atricchatā (32) mahicchatā (33) pāpicchatā (34) siṅgaṃ (35) tintiṇaṃ (36) cāpalyaṃ (37) asabhāgavutti (38) arati (39) tandī (40) vijambhitā (41) bhattasammado (42) cetaso ca līnattaṃ (43) kuhanā (44) lapanā (45) nemittikatā (46) nippesikatā (47) lābhena lābhaṃ nijigīsanatā (48) seyyohamasmīti māno (49) sadisohamasmīti māno (50) hīnohamasmīti māno (51) seyyassa seyyohamasmīti māno (52) seyyassa sadisohamasmīti māno (53) seyyassa hīnohamasmīti māno (54) sadisassa seyyohamasmīti māno (55) sadisassa sadisohamasmīti māno (56) sadisassa hīnohamasmīti māno (57) hīnassa seyyohamasmīti māno (58) hīnassa sadisohamasmīti māno (59) hīnassa hīnohamasmīti māno (60) māno (61) atimāno (62) mānātimāno (63) omāno (64) adhimāno (65) asmimāno (66) micchāmāno (67) ñātivitakko (68) janapadavitakko (69) amaravitakko (70) parānuddayatāpaṭisaṃyutto vitakko (71) lābhasakkārasilokapaṭisaṃyutto vitakko (72) anavaññattipaṭisaṃyutto vitakko (73).	2. Twofold Summary

	Anger and grudging.
Ekakaṃ.	Smirching and disparaging.
	Envy and meanness.
2	Deceit and hyprocrisy.
Dukamātikā	Ignorance and craving for existence.
	Existence view and non-existence view.
Kodho ca upanāho ca (1) makkho ca paḷāso ca (2) issā ca macchariyañca (3) māyā ca sāṭheyyañca (4) avijjā ca bhavataṇhā ca (5) bhavadiṭṭhi ca vibhavadiṭṭhi ca (6) sassatadiṭṭhi ca ucchedadiṭṭhi ca (7) antavādiṭṭhi ca anantavādiṭṭhi ca (8) pubbantānudiṭṭhi ca aparantānudiṭṭhi ca (9) ahirikañca anottappañca (10) dovacassatā ca pāpamittatā ca (11) anajjavo ca amaddavo ca (12) akkhanti ca asoraccañca (13) asākhalyañca appaṭisanthāro ca (14) indriyesu aguttadvāratā ca bhojane amattaññutā ca (15) muṭṭhassaccañca asampajaññañca (16) sīlavipatti ca diṭṭhivipatti ca (17) ajjhattasaṃyojanañca bahiddhāsaṃyojanañca (18).	Eternalistic view and annihilationistic view.
	Finite view and infinite view.
	Ultimate beginning view and ultimate end view.
Dukaṃ.	Absence of sense of shame and absence of fear of blame.
	Contumacy and having bad friends.
3	Non-straightness and non-gentleness.
Tikamātikā	Impatience and immoderation.
	Absence of softness and inhospitality.
Tīṇi akusalamūlāni (1) tayo akusalavitakkā (2) tisso akusalasaññā (3) tisso akusaladhātuyo (4) tīṇi duccaritāni (5) tayo āsavā (6) tīṇi saṃyojanāni (7) tisso taṇhā (8) aparāpi tisso taṇhā (9) aparāpi tisso taṇhā (10) tisso esanā (11) tisso vidhā (12) tīṇi bhayāni (13) tīṇi tamāni (14) tīṇi titthāyatanāni (15) tayo kiñcanā (16) tīṇi aṅgaṇāni (17) tīṇi malāni (18) tīṇi visamāni (19) aparānipi tīṇi visamāni (20) tayo aggī (21) tayo kasāvā (22) aparepi tayo kasāvā (23) assādadiṭṭhi, attānudiṭṭhi, micchādiṭṭhi (24) arati, vihesā, adhammacariyā (25) dovacassatā, pāpamittatā, nānattasaññā (26) uddhaccaṃ, kosajjaṃ, pamādo (27) asantuṭṭhitā, asampajaññatā, mahicchatā (28) ahirikaṃ, anottappaṃ, pamādo (29) anādariyaṃ, dovacassatā, pāpamittatā (30) assaddhiyaṃ, avadaññutā, kosajjaṃ (31) uddhaccaṃ, asaṃvaro, dussīlyaṃ (32) ariyānaṃ adassanakamyatā, saddhammaṃ asotukamyatā, upārambhacittatā (33) muṭṭhassaccaṃ, asampajaññaṃ, cetaso vikkhepo (34) ayoniso manasikāro, kummaggasevanā, cetaso ca līnattaṃ (35).
	Not guarding as to the doors of the faculties and in food not knowing the right amount.
	Unmindfulness and absence of awareness.
Tikaṃ.	Moral failure and faulty view.
	Internal fetters and external fetters.
4
Catukkamātikā
	(Here Ends) Twofold (Summary)
Cattāro āsavā (1) cattāro ganthā (2) cattāro oghā (3) cattāro yogā (4) cattāri upādānāni (5) cattāro taṇhuppādā (6) cattāri agatigamanāni (7) cattāro vipariyāsā (8) cattāro anariyavohārā (9) aparepi cattāro anariyavohārā (10) cattāri duccaritāni (11) aparānipi cattāri duccaritāni (12) cattāri bhayāni (13) aparānipi cattāri bhayāni (14) catasso diṭṭhiyo (15).	17
	3. Threefold Summary

Catukkaṃ.	The three unskilful roots; three (types of) unskilful thinking; three (types of) unskilful perception; three unskilful elements; three (types of) wrong action; three defilements; three fetters; three (types of) craving; another three (types of) craving; three (types of) seeking; three (types of) conceitedness; three (types of) fear; three (types of) darkness; three sense-bases of heresy; three (types of) impediment; three (types of) taint; three (types of) impurity; three (types of) discrepancy; another three (types of) discrepancy; three (types of) fire; three (types of) acridity; another three (types of) acridity.

5
Pañcakamātikā	Gratification view, soul view, false view.
	Tedium, troubling, wrong behaviour.
Pañcorambhāgiyāni saṃyojanāni (1) pañcuddhambhāgiyāni saṃyojanāni (2) pañca macchariyāni (3) pañca saṅgā (4) pañca sallā (5) pañca cetokhilā (6) pañca cetasovinibandhā (7) pañca nīvaraṇāni (8) pañca kammāni ānantarikāni (9) pañca diṭṭhiyo (10) pañca verā (11) pañca byasanā (12) pañca akkhantiyā ādīnavā (13) pañca bhayāni (14) pañca diṭṭhadhammanibbānavādā (15).	Contumacy, having bad friends, diversity of perception.
	Distraction, indolence, heedlessness.
	Discontent, absence of awareness, wish for the most.
Pañcakaṃ.	Absence of sense of shame, absence of fear of blame, heedlessness.
	Disregard, contumacy, having bad friends.
6	Absence of confidence, not knowing entreaty, indolence.
Chakkamātikā	Distraction, absence of restraint, wrong morality.
	Absence of desire to see Noble Ones, absence of desire to hear the true Doctrine, reproachful state of mind.
Cha vivādamūlāni (1) cha chandarāgā (2) cha virodhavatthūni (3) cha taṇhākāyā (4) cha agāravā (5) cha parihāniyā dhammā (6) aparepi cha parihāniyā dhammā (7) cha somanassupavicārā (8) cha domanassupavicārā (9) cha upekkhupavicārā (10) cha gehasitāni somanassāni (11) cha gehasitāni domanassāni (12) cha gehasitā upekkhā (13) cha diṭṭhiyo (14).	Unmindfulness, absence of awareness, mental wavering.

	Improper attention, dependence on the wrong path and mental sluggishness.
Chakkaṃ.

7	(Here Ends) Threefold (Summary)
Sattakamātikā	17
	4. Fourfold Summary
Satta anusayā (1) satta saṃyojanāni (2) satta pariyuṭṭhānāni (3) satta asaddhammā (4) satta duccaritāni (5) satta mānā (6) satta diṭṭhiyo (7).
	Four defilements; four ties; four floods; four bonds; four graspings; four arisings of craving; four practices of wrong course; four inversions; four (types of) ignoble speech; another four (types of) ignoble speech; four (types of) wrong action; another four (types of) wrong action; four (types of) fear; another four (types of) fear; four wrong views.

Sattakaṃ.
	(Here Ends) Fourfold (Summary)
8	17
Aṭṭhakamātikā	5. Fivefold Summary

Aṭṭha kilesavatthūni (1) aṭṭha kusītavatthūni (2) aṭṭhasu lokadhammesu cittassa paṭighāto (3) aṭṭha anariyavohārā (4) aṭṭha micchattā (5) aṭṭha purisadosā (6) aṭṭha asaññivādā (7) aṭṭha nevasaññināsaññivādā (8).	Five fetters belonging to low (existence); five fetters belonging to high (existence); five (types of) meanness; five adhesions; five arrows; five mental spikes; five (types of) mental bondage; five hindrances; five immediate resultant actions; five wrong views; five hostile actions; five misfortunes; the five disadvantages of impatience; five fears; five theories of Nibbāna in the present existence.


Aṭṭhakaṃ.	(Here Ends) Fivefold (Summary)
	17
9	6. Sixfold Summary
Navakamātikā
	Six roots of contention; six (types of) lusting wish; six sense-bases of enmity; six groupings of craving; six (types of) disrespect; six retrogressive dhammas; another six retrogressive dhammas; six (types of) examining with mental pleasure; six (types of) examining with mental pain; six (types of) examining with indifference; six (types of) mental pleasure connected with sensuousness; six (types of) mental pain connected with sensuousness; six (types of) indifference connected with sensuousness; six wrong views.
Nava āghātavatthūni (1) nava purisamalāni (2) navavidhā mānā (3) nava taṇhāmūlakā dhammā (4) nava iñjitāni (5) nava maññitāni (6) nava phanditāni (7) nava papañcitāni (8) nava saṅkhatāni (9).

	(Here Ends) Sixfold (Summary)
Navakaṃ.	17
	7. Sevenfold Summary
10
Dasakamātikā	Seven latent tendencies; seven fetters; seven evolvements; seven vitiated dhammas; seven wrong actions; seven (types of) conceit; seven wrong views.

Dasa kilesavatthūni (1) dasa āghātavatthūni (2) dasa akusalakammapathā (3) dasa saṃyojanāni (4) dasa micchattā (5) dasavatthukā micchādiṭṭhi (6) dasavatthukā antaggāhikā diṭṭhi (7).
	(Here Ends) Sevenfold (Summary)
	17
Dasakaṃ.	8. Eightfold Summary

	Eight sense-bases of corruption; eight sense-bases of laziness; deflection of consciousness in eight worldly conditions; eight (types of) ignoble speech; eight (types of) falseness; eight defects of man; eight theories of having non-perception; eight theories of having neither perception nor non-perception.
Aṭṭhārasa taṇhāvicaritāni ajjhattikassa upādāya, aṭṭhārasa taṇhāvicaritāni bāhirassa upādāya, tadekajjhaṃ abhisaññūhitvā abhisaṅkhipitvā chattiṃsa taṇhāvicaritāni honti.
Iti atītāni chattiṃsa taṇhāvicaritāni, anāgatāni chattiṃsa taṇhāvicaritāni, paccuppannāni chattiṃsa taṇhāvicaritāni, tadekajjhaṃ abhisaññūhitvā abhisaṅkhipitvā aṭṭha taṇhāvicaritasataṃ hoti.
Yāni ca dvāsaṭṭhi diṭṭhigatāni brahmajāle veyyākaraṇe vuttāni bhagavatā.	(Here Ends) Eightfold (Summary)
	17
	9. Ninefold Summary
Mātikā.
	Nine sense-bases of vexation; nine impurities of man; ninefold conceit; nine dhammas rooted in craving; nine (types of) perturbation; nine (types of) imagination; nine (types of) unsteadiness; nine (types of) obsession; nine (mental) conditions.
Niddesa
1
Ekakaniddesa	(Here Ends) Ninefold (Summary)
	17
Tattha katamo jātimado?	10
Jātiṃ paṭicca mado majjanā majjitattaṃ māno maññanā maññitattaṃ unnati unnāmo dhajo sampaggāho ketukamyatā cittassa—ayaṃ vuccati “jātimado”.	Tenfold Summary
(1)
	ten bases of corruption; ten bases of vexation; ten paths of unskilful action; ten fetters; ten (types of) falseness; false view that has ten bases; extremist view that has ten bases.
Tattha katamo gottamado?
Gottaṃ paṭicca … pe … ārogyaṃ paṭicca … pe … yobbanaṃ paṭicca … pe … jīvitaṃ paṭicca … pe … lābhaṃ paṭicca … pe … sakkāraṃ paṭicca … pe … garukāraṃ paṭicca … pe … purekkhāraṃ paṭicca … pe … parivāraṃ paṭicca … pe … bhogaṃ paṭicca … pe … vaṇṇaṃ paṭicca … pe … sutaṃ paṭicca … pe … paṭibhānaṃ paṭicca … pe … rattaññutaṃ paṭicca … pe … piṇḍapātikattaṃ paṭicca … pe … anavaññātaṃ paṭicca … pe … iriyāpathaṃ paṭicca … pe … iddhiṃ paṭicca … pe … yasaṃ paṭicca … pe … sīlaṃ paṭicca … pe … jhānaṃ paṭicca … pe … sippaṃ paṭicca … pe … ārohaṃ paṭicca … pe … pariṇāhaṃ paṭicca … pe … saṇṭhānaṃ paṭicca … pe … pāripūriṃ paṭicca mado majjanā majjitattaṃ māno ca maññanā maññitattaṃ unnati unnāmo dhajo sampaggāho ketukamyatā cittassa—ayaṃ vuccati “pāripūrimado”.
(2–‍27)	(Here Ends) Tenfold (Summary)

Tattha katamo mado?	Eighteen occurrences of craving in connection with internal (aggregates); eighteen occurrences of craving in connection with external (aggregates); (taking) these together collectively and briefly there are thirty-six occurrences of craving; thus, thirty-six past occurrences of craving; thirty-six future occurrences of craving; thirty-six present occurrences of craving; (taking) these together collectively and briefly there are one-hundred-and-eight occurrences of craving; also those sixty-two wrong views which were spoken of by the Bhagavā in the Brahmājala Exposition.
Yo mado majjanā majjitattaṃ māno maññanā maññitattaṃ unnati unnāmo dhajo sampaggāho ketukamyatā cittassa—ayaṃ vuccati “mado”.
(28)
	Summary (Is Ended)
Tattha katamo pamādo?	17
Kāyaduccarite vā vacīduccarite vā manoduccarite vā pañcasu vā kāmaguṇesu cittassa vossaggo vossaggānuppadānaṃ kusalānaṃ vā dhammānaṃ bhāvanāya asakkaccakiriyatā asātaccakiriyatā anaṭṭhitakiriyatā olīnavuttitā nikkhittachandatā nikkhittadhuratā anāsevanā abhāvanā abahulīkammaṃ anadhiṭṭhānaṃ ananuyogo pamādo, yo evarūpo pamādo pamajjanā pamajjitattaṃ—ayaṃ vuccati “pamādo”.	10
(29)	1. Singlefold Exposition

Tattha katamo thambho?	Therein what is “pride of birth”?
Yo thambho thambhanā thambhitattaṃ kakkhaḷiyaṃ phārusiyaṃ ujucittatā amudutā—ayaṃ vuccati “thambho”.	Depending on birth (there is) pride, being proud, state of being proud, conceit, being conceited,
(30)	state of being conceited, loftiness, haughtiness, (flaunting a) flag, assumption, desire of consciousness for a banner.
	This is called pride of birth.
Tattha katamo sārambho?
Yo sārambho paṭisārambho sārambhanā paṭisārambhanā paṭisārambhitattaṃ—ayaṃ vuccati “sārambho”.
(31)	Therein what is “pride of clan”?
	Depending on clan.
Tattha katamā atricchatā?	Complete as final example.
Itarītaracīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārehi pañcahi vā kāmaguṇehi asantuṭṭhassa bhiyyokamyatā, yā evarūpā icchā icchāgatā atricchatā rāgo sārāgo cittassa sārāgo—ayaṃ vuccati “atricchatā”.	Depending on health.
(32)	Complete as final example.
	Depending on youth.
Tattha katamā mahicchatā?	Complete as final example.
Itarītaracīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārehi pañcahi vā kāmaguṇehi asantuṭṭhassa bhiyyokamyatā, yā evarūpā icchā icchāgatā mahicchatā rāgo sārāgo cittassa sārāgo—ayaṃ vuccati “mahicchatā”.	Depending on life.
(33)	Complete as final example.
	Depending on gain.
Tattha katamā pāpicchatā?	Complete as final example.
Idhekacco assaddho samāno “saddhoti maṃ jano jānātū”ti icchati, dussīlo samāno “sīlavāti maṃ jano jānātū”ti icchati, appassuto samāno “bahussutoti maṃ jano jānātū”ti icchati, saṅgaṇikārāmo samāno “pavivittoti maṃ jano jānātū”ti icchati, kusīto samāno “āraddhavīriyoti maṃ jano jānātū”ti icchati, muṭṭhassatī samāno “upaṭṭhitassatīti maṃ jano jānātū”ti icchati, asamāhito samāno “samāhitoti maṃ jano jānātū”ti icchati, duppañño samāno “paññavāti maṃ jano jānātū”ti icchati, akhīṇāsavo samāno “khīṇāsavoti maṃ jano jānātū”ti icchati—yā evarūpā icchā icchāgatā pāpicchatā rāgo sārāgo cittassa sārāgo—ayaṃ vuccati “pāpicchatā”.	Depending on being honoured.
(34)	Complete as final example.
	Depending on being respected.
Tattha katamaṃ siṅgaṃ?	Complete as final example.
Yaṃ siṅgaṃ siṅgāratā cāturatā cāturiyaṃ parikkhattatā pārikkhattiyaṃ—idaṃ vuccati “siṅgaṃ”.	Depending on prominence.
(35)	Complete as final example.
	Depending on having adherents.
Tattha katamaṃ tintiṇaṃ?	Complete as final example.
Yaṃ tintiṇaṃ tintiṇāyanā tintiṇāyitattaṃ loluppaṃ loluppāyanā loluppāyitattaṃ pucchañjikatā sādhukamyatā—idaṃ vuccati “tintiṇaṃ”.	Depending on wealth.
(36)	Complete as final example.
	Depending on appearance.
Tattha katamaṃ cāpalyaṃ?	Complete as final example.
Cīvaramaṇḍanā pattamaṇḍanā senāsanamaṇḍanā imassa vā pūtikāyassa bāhirānaṃ vā parikkhārānaṃ maṇḍanā vibhūsanā keḷanā parikeḷanā giddhikatā giddhikattaṃ capalatā cāpalyaṃ—idaṃ vuccati “cāpalyaṃ”.	Depending on erudition.
(37)	Complete as final example.
	Depending on intelligence.
Tattha katamaṃ asabhāgavutti?	Complete as final example.
Mātari vā pitari vā jeṭṭhe vā bhātari vā ācariyesu vā upajjhāye vā buddhe vā sāvakesu vā aññataraññataresu garuṭṭhāniyesu vippaṭikūlaggāhitā vipaccanīkasātatā anādariyaṃ anādariyatā agāravatā appatissavatā—ayaṃ vuccati “asabhāgavutti”.	Depending on being a knowledgeable authority.
(38)	Complete as final example.
	Depending on being (a regular) alms-collector.
Tattha katamā arati?	Complete as final example.
Pantesu vā senāsanesu aññataraññataresu vā adhikusalesu dhammesu arati aratitā anabhirati anabhiramaṇā ukkaṇṭhitā paritassitā—ayaṃ vuccati “arati”.	Depending on being not despised.
(39)	Complete as final example.
	Depending on posture.
Tattha katamā tandī?	Complete as final example.
Yā tandī tandiyanā tandimanakatā ālasyaṃ ālasyāyanā ālasyāyitattaṃ—ayaṃ vuccati “tandī”.	Depending on accomplishment.
(40)	Complete as final example.
	Depending on popularity.
Tattha katamā vijambhitā?	Complete as final example.
Yā kāyassa jambhanā vijambhanā ānamanā vinamanā sannamanā paṇamanā byādhiyakaṃ—ayaṃ vuccati “vijambhitā”.	Depending on being moral.
(41)	Complete as final example.
	Depending on jhāna.
Tattha katamo bhattasammado?	Complete as final example.
Yā bhuttāvissa bhattamucchā bhattakilamatho bhattapariḷāho kāyaduṭṭhullaṃ—ayaṃ vuccati “bhattasammado”.	Depending on dexterity.
(42)	Complete as final example.
	Depending on being tall .
Tattha katamaṃ cetaso ca līnattaṃ?	Complete as final example.
Yā cittassa akalyatā akammaññatā olīyanā sallīyanā līnaṃ līyanā līyitattaṃ thinaṃ thiyanā thiyitattaṃ cittassa—idaṃ vuccati “cetaso ca līnattaṃ”.	Depending on (bodily) proportion.
(43)	Complete as final example.
	Depending on form.
Tattha katamā kuhanā?	Complete as final example.
Lābhasakkārasilokasannissitassa pāpicchassa icchāpakatassa paccayapaṭisevanasaṅkhātena vā sāmantajappitena vā iriyāpathassa vā aṭhapanā ṭhapanā saṇṭhapanā bhākuṭitā bhākuṭiyaṃ kuhanā kuhāyanā kuhitattaṃ—ayaṃ vuccati “kuhanā”.	Depending on (bodily) perfection (there is) pride, being proud, state of being proud, also conceit, being conceited, state of being conceited, loftiness, haughtiness, (flaunting a) flag, assumption, desire of consciousness for a banner.
(44)	This is called pride of (bodily) perfection.

Tattha katamā lapanā?
Lābhasakkārasilokasannissitassa pāpicchassa icchāpakatassa yā paresaṃ ālapanā lapanā sallapanā ullapanā samullapanā unnahanā samunnahanā ukkācanā samukkācanā anuppiyabhāṇitā cāṭukamyatā muggasūpyatā pāribhaṭayatā—ayaṃ vuccati “lapanā”.	Therein what is “pride”?
(45)	That which is pride, being proud, state of being proud, conceit, being conceited, state of being conceited, loftiness, haughtiness, (flaunting a) flag, assumption, desire of consciousness for a banner.
	This is called pride.
Tattha katamā nemittikatā?
Lābhasakkārasilokasannissitassa pāpicchassa icchāpakatassa yaṃ paresaṃ nimittaṃ nimittakammaṃ obhāso obhāsakammaṃ sāmantajappā parikathā—ayaṃ vuccati “nemittikatā”.
(46)	Therein what is “heedlessness”?
	Wrong bodily action or wrong verbal action or wrong mental action or the succumbing and repeated succumbing of consciousness to the five strands of sense pleasures or not working carefully, not working constantly, working spasmodically, being stagnant, relinquishing wish, relinquishing the task, non-pursuance, non-development, non-repetition, non-resolution, non-practising, heedlessness in the development of skilful dhammas; that which is similar, heedlessness, being heedless, state of being heedless.
Tattha katamā nippesikatā?	This is called heedlessness.
Lābhasakkārasilokasannissitassa pāpicchassa icchāpakatassa yā paresaṃ akkosanā vambhanā garahaṇā ukkhepanā samukkhepanā khipanā saṅkhipanā pāpanā sampāpanā avaṇṇahārikā parapiṭṭhimaṃsikatā—ayaṃ vuccati “nippesikatā”.
(47)
	Therein what is “(mental) rigidity”?
Tattha katamā lābhena lābhaṃ nijigīsanatā?	That which is rigidity, being rigid, state of being rigid, hardness, harshness, inflexibility of consciousness, non-pliancy.
Lābhasakkārasilokasannissito pāpiccho icchāpakato ito laddhaṃ āmisaṃ amutra harati amutra vā laddhaṃ āmisaṃ idha āharati, yā evarūpā āmisassa eṭṭhi gaveṭṭhi pariyeṭṭhi esanā gavesanā pariyesanā—ayaṃ vuccati “lābhena lābhaṃ nijigīsanatā”.	This is called (mental) rigidity.
(48)

Tattha katamo seyyohamasmīti māno?	Therein what is “rivalry”?
Idhekacco jātiyā vā gottena vā kolaputtiyena vā vaṇṇapokkharatāya vā dhanena vā ajjhenena vā kammāyatanena vā sippāyatanena vā vijjāṭṭhānena vā sutena vā paṭibhānena vā aññataraññatarena vatthunā mānaṃ jappeti, yo evarūpo māno maññanā maññitattaṃ unnati unnāmo dhajo sampaggāho ketukamyatā cittassa—ayaṃ vuccati “seyyohamasmīti māno”.	That which is rivalry, counter-rivalry, act of rivalry, act of counter-rivalry, state of counter-rivalry.
(49)	This is called rivalry.

Tattha katamo sadisohamasmīti māno?
Idhekacco jātiyā vā gottena vā kolaputtiyena vā vaṇṇapokkharatāya vā dhanena vā ajjhenena vā kammāyatanena vā sippāyatanena vā vijjāṭṭhānena vā sutena vā paṭibhānena vā aññataraññatarena vatthunā mānaṃ jappeti, yo evarūpo māno maññanā maññitattaṃ unnati unnāmo dhajo sampaggāho ketukamyatā cittassa—ayaṃ vuccati “sadisohamasmīti māno”.	Therein what is “wish for the best”?
(50)	The greater desire
	of one discontented with such requisites as robe, alms-food, abode, medicine for helping the sick or with the five strands of sense pleasures; that which is similar, wishing, act of wishing, wish for the best, lust, infatuation, infatuation of consciousness.
Tattha katamo hīnohamasmīti māno?	This is called wish for the best.
Idhekacco jātiyā vā gottena vā kolaputtiyena vā vaṇṇapokkharatāya vā dhanena vā ajjhenena vā kammāyatanena vā sippāyatanena vā vijjāṭṭhānena vā sutena vā paṭibhānena vā aññataraññatarena vatthunā omānaṃ jappeti, yo evarūpo omāno omaññanā omaññitattaṃ hīḷanā ohīḷanā ohīḷitattaṃ attuññā attavaññā attaparibhavo—ayaṃ vuccati “hīnohamasmīti māno”.
(51)
	Therein what is “wish for the most”?
Tattha katamo seyyassa seyyohamasmīti māno?	The greater desire of one discontented with such requisites as robe, alms-food, abode, medicine for helping the sick or with the five strands of sense pleasures; that which is similar, wishing, act of wishing, wish for the most, lust, infatuation, infatuation of consciousness.
Idhekacco seyyo hoti jātiyā vā gottena vā kolaputtiyena vā vaṇṇapokkharatāya vā dhanena vā ajjhenena vā kammāyatanena vā sippāyatanena vā vijjāṭṭhānena vā sutena vā paṭibhānena vā aññataraññatarena vatthunā parehi seyyaṃ attānaṃ dahati; so taṃ nissāya mānaṃ jappeti.	This is called wish for the most.
Yo evarūpo māno maññanā maññitattaṃ unnati unnāmo dhajo sampaggāho ketukamyatā cittassa—ayaṃ vuccati “seyyassa seyyohamasmīti māno”.
(52)
	Therein what is “bad wish”?
Tattha katamo seyyassa sadisohamasmīti māno?	Herein a certain one, being without confidence, wishes thus, may people know me as having confidence; being of wrong morality he wishes thus, may people know me as virtuous; being without learning he wishes thus, may people know me as very learned; being delighted with company he wishes thus, may people know me as secluded; being lazy he wishes thus, may people know me as strenuously energetic; being unmindful he wishes thus, may people know me as alertly mindful; being without samādhi he wishes thus, may people know me as having samādhi; being of no wisdom he wishes thus, may people know me as wise; being not free from the defilements he wishes thus, may people know me as free from the defilements; that which is similar, wishing, act of wishing, bad wish, lusting, infatuation, infatuation of consciousness.
Idhekacco seyyo hoti jātiyā vā gottena vā kolaputtiyena vā vaṇṇapokkharatāya vā dhanena vā ajjhenena vā kammāyatanena vā sippāyatanena vā vijjāṭṭhānena vā sutena vā paṭibhānena vā aññataraññatarena vatthunā parehi sadisaṃ attānaṃ dahati; so taṃ nissāya mānaṃ jappeti.	This is called bad wish.
Yo evarūpo māno maññanā maññitattaṃ unnati unnāmo dhajo sampaggāho ketukamyatā cittassa—ayaṃ vuccati “seyyassa sadisohamasmīti māno”.
(53)
	Therein what is “foppery”?
Tattha katamo seyyassa hīnohamasmīti māno?	That which is foppery, elegance, being clever, state of being clever, posing, state of posing.
Idhekacco seyyo hoti jātiyā vā gottena vā kolaputtiyena vā vaṇṇapokkharatāya vā dhanena vā ajjhenena vā kammāyatanena vā sippāyatanena vā vijjāṭṭhānena vā sutena vā paṭibhānena vā aññataraññatarena vatthunā parehi hīnaṃ attānaṃ dahati; so taṃ nissāya omānaṃ jappeti.	This is called foppery.
Yo evarūpo omāno omaññanā omaññitattaṃ hīḷanā ohīḷanā ohīḷitattaṃ attuññā attavaññā attaparibhavo—ayaṃ vuccati “seyyassa hīnohamasmīti māno”.
(54)
	Therein what is “presumption”?
Tattha katamo sadisassa seyyohamasmīti māno?	That which is presumption, being presumptuous, state of being presumptuous, self-indulgence, being self-indulgent, state of being self-indulgent, agitation, desire for the nicer.
Idhekacco sadiso hoti jātiyā vā gottena vā kolaputtiyena vā … pe … aññataraññatarena vatthunā parehi seyyaṃ attānaṃ dahati; so taṃ nissāya mānaṃ jappeti.	This is called presumption.
Yo evarūpo māno maññanā maññitattaṃ … pe … ketukamyatā cittassa—ayaṃ vuccati “sadisassa seyyohamasmīti māno”.
(55)
	Therein what is “personal vanity”?
Tattha katamo sadisassa sadisohamasmīti māno?	Decoration of the robes, decoration of the alms-bowl, decoration of the abode; the decoration, beautifying, taking pride in, adorning, cupidity, state of cupidity, act of personal vanity, personal vanity for this putrid body and for the external requisites.
Idhekacco sadiso hoti jātiyā vā gottena vā kolaputtiyena vā … pe … aññataraññatarena vatthunā parehi sadisaṃ attānaṃ dahati; so taṃ nissāya mānaṃ jappeti.	This is called personal vanity.
Yo evarūpo māno maññanā maññitattaṃ unnati unnāmo dhajo sampaggāho ketukamyatā cittassa—ayaṃ vuccati “sadisassa sadisohamasmīti māno”.
(56)
	Therein what is “discourteous living”?
Tattha katamo sadisassa hīnohamasmīti māno?	Contrariness, captiousness,
Idhekacco sadiso hoti jātiyā vā gottena vā kolaputtiyena vā … pe … aññataraññatarena vatthunā parehi hīnaṃ attānaṃ dahati; so taṃ nissāya omānaṃ jappeti.	disregard, being disregardful, disrespect, non-deference to mother or father or elder or brother or teachers or preceptor or the Buddha or disciples or certain other respectable people.
Yo evarūpo omāno omaññanā omaññitattaṃ hīḷanā ohīḷanā ohīḷitattaṃ attuññā attavaññā attaparibhavo—ayaṃ vuccati “sadisassa hīnohamasmīti māno”.	This is called discourteous living.
(57)

Tattha katamo hīnassa seyyohamasmīti māno?	Therein what is “tedium”?
Idhekacco hīno hoti jātiyā vā gottena vā kolaputtiyena vā … pe … aññataraññatarena vatthunā parehi seyyaṃ attānaṃ dahati; so taṃ nissāya mānaṃ jappeti.	Tedium, having tedium, displeasure, being displeased, dissatisfaction, dread of remote abodes or certain higher skilful dhammas.
Yo evarūpo māno maññanā maññitattaṃ unnati unnāmo dhajo sampaggāho ketukamyatā cittassa—ayaṃ vuccati “hīnassa seyyohamasmīti māno”.	This is called tedium.
(58)

Tattha katamo hīnassa sadisohamasmīti māno?	Therein what is “apathy”?
Idhekacco hīno hoti jātiyā vā gottena vā kolaputtiyena vā … pe … aññataraññatarena vatthunā parehi sadisaṃ attānaṃ dahati; so taṃ nissāya mānaṃ jappeti.	That which is apathy, being apathetic, mental lethargy, idleness, being idle, state of being idle.
Yo evarūpo māno maññanā maññitattaṃ unnati unnāmo dhajo sampaggāho ketukamyatā cittassa—ayaṃ vuccati “hīnassa sadisohamasmīti māno”.	This is called apathy.
(59)

Tattha katamo hīnassa hīnohamasmīti māno?	Therein what is “restlessness”?
Idhekacco hīno hoti jātiyā vā gottena vā kolaputtiyena vā … pe … aññataraññatarena vatthunā parehi sadisaṃ attānaṃ dahati; so taṃ nissāya omānaṃ jappeti.	That which is twitching, restlessness, bending forward, bending backward, twisting, stretching upwards, fidgeting of the body.
Yo evarūpo omāno omaññanā omaññitattaṃ hīḷanā ohīḷanā ohīḷitattaṃ attuññā attavaññā attaparibhavo—ayaṃ vuccati “hīnassa hīnohamasmīti māno”.	This is called restlessness.
(60)

Tattha katamo māno?	Therein what is “after meal drowsiness”?
Yo māno maññanā maññitattaṃ unnati unnāmo dhajo sampaggāho ketukamyatā cittassa—ayaṃ vuccati “māno”.	That which in one who has eaten is dizziness because of food, fatigue because of food, feverishness because of food, bodily unfitness.
(61)	This is called after meal drowsiness.

Tattha katamo atimāno?
Idhekacco jātiyā vā gottena vā kolaputtiyena vā … pe … aññataraññatarena vatthunā parehi attānaṃ atimaññati.	Therein what is “mental sluggishness”?
Yo evarūpo māno maññanā maññitattaṃ unnati unnāmo dhajo sampaggāho ketukamyatā cittassa—ayaṃ vuccati “atimāno”.	That which is indisposition of consciousness, unwieldiness, drooping, sagging, sluggishness, being sluggish, state of being sluggish, sloth, being slothful, state of consciousness being slothful.
(62)	This is called mental sluggishness.

Tattha katamo mānātimāno?
Idhekacco jātiyā vā gottena vā kolaputtiyena vā … pe … aññataraññatarena vatthunā pubbakālaṃ parehi sadisaṃ attānaṃ dahati, aparakālaṃ attānaṃ seyyaṃ dahati.	Therein what is “guile”?
Yo evarūpo māno maññanā maññitattaṃ unnati unnāmo dhajo sampaggāho ketukamyatā cittassa—ayaṃ vuccati “mānātimāno”.	In one who depends on gain, honour and fame, who has bad wishes, who is troubled by wishes: by the so called using of the requisites, by talking allusively, by the setting up or by the arranging or by the proper arranging of the posture: there is knitting the brows, act of knitting the brows, guile, being guileful, state of being guileful.
(63)	This is called guile.

Tattha katamo omāno?
Idhekacco jātiyā vā gottena vā kolaputtiyena vā vaṇṇapokkharatāya vā dhanena vā ajjhenena vā kammāyatanena vā sippāyatanena vā vijjāṭṭhānena vā sutena vā paṭibhānena vā aññataraññatarena vatthunā omānaṃ jappeti.	Therein what is “insinuating talk”?
Yo evarūpo omāno omaññanā omaññitattaṃ hīḷanā ohīḷanā ohīḷitattaṃ attuññā attavaññā attaparibhavo—ayaṃ vuccati “omāno”.	In one who depends on gain, honour and fame, who has bad wishes, who is troubled by wishes: that which to others is welcoming talk, insinuating talk, entertaining talk, laudatory talk, flattering talk, inferential talk, repeated inferential talk, coaxing talk, repeated coaxing talk, constant pleasant talk, servility (in talking), bean soupery (in talking), dandling (behaviour).
(64)	This is called insinuating talk.

Tattha katamo adhimāno?
Appatte pattasaññitā, akate katasaññitā, anadhigate adhigatasaññitā, asacchikate sacchikatasaññitā, yo evarūpo māno maññanā maññitattaṃ unnati unnāmo dhajo sampaggāho ketukamyatā cittassa—ayaṃ vuccati “adhimāno”.	Therein what is “signifying”?
(65)	In one who depends on gain, honour and fame, who has bad wishes,
	who is troubled by wishes: that which to others is a sign, signifying, hinting talk, hinting action, allusive talk, roundabout talk.
Tattha katamo asmimāno?	This is called signifying.
Rūpaṃ asmīti māno, asmīti chando, asmīti anusayo, vedanā … pe … saññā … pe … saṅkhārā … pe … viññāṇaṃ asmīti māno, asmīti chando, asmīti anusayo, yo evarūpo māno maññanā maññitattaṃ unnati unnāmo dhajo sampaggāho ketukamyatā cittassa—ayaṃ vuccati “asmimāno”.
(66)
	Therein what is “defamation”?
Tattha katamo micchāmāno?	In one who depends on gain, honour and fame, who has bad wishes, who is troubled by wishes: that which to others is abuse, reviling, reproaching, sneering, repeated sneering, ridicule, repeated ridicule, denigration, repeated denigration, talebearing, backbiting.
Idhekacco pāpakena vā kammāyatanena pāpakena vā sippāyatanena pāpakena vā vijjāṭṭhānena pāpakena vā sutena pāpakena vā paṭibhānena pāpakena vā sīlena pāpakena vā vatena pāpakena vā sīlabbatena pāpikāya vā diṭṭhiyā aññataraññatarena vatthunā mānaṃ jappeti, yo evarūpo māno maññanā maññitattaṃ unnati unnāmo dhajo sampaggāho ketukamyatā cittassa—ayaṃ vuccati “micchāmāno”.	This is called defamation.
(67)

Tattha katamo ñātivitakko?	Therein what is “seeking gain with gain”?
Ñātake ārabbha gehasito takko vitakko micchāsaṅkappo—ayaṃ vuccati “ñātivitakko”.	One who depends on gain, honour and fame, who has bad wishes, who is troubled by wishes, takes there material things received here; brings here material things received there; that which is similar, wishing, seeking, continuous seeking, act of wishing, act of seeking, act of continuous seeking for material things.
(68)	This is called seeking gain with gain.

Tattha katamo janapadavitakko?
Janapadaṃ ārabbha gehasito takko vitakko micchāsaṅkappo—ayaṃ vuccati “janapadavitakko”.	Therein what is the conceit thus, “I am better”?
(69)	Herein a certain one by birth or by clan or by skilful family or by beautiful body or by property or by study or by sphere of work or by sphere of craft or by branch of science or by learning or by intelligence or by one reason or another causes conceit to arise; that which is similar,
	conceit, being conceited, state of being conceited, loftiness, haughtiness, (flaunting a) flag, assumption, desire of consciousness for a banner.
Tattha katamo amaravitakko?	This is called the conceit thus, “I am better”.
Dukkarakārikāpaṭisaṃyutto vā diṭṭhigatapaṭisaṃyutto vā gehasito takko vitakko micchāsaṅkappo—ayaṃ vuccati “amaravitakko”.
(70)
	Therein what is the conceit thus, “I am equal”?
Tattha katamo parānuddayatāpaṭisaṃyutto vitakko?	Herein a certain one by birth or by clan or by skilful family or by beautiful body or by property or by study or by sphere of work or by sphere of craft or by branch of science or by learning or by intelligence or by one reason or another causes conceit to arise; that which is similar, conceit, being conceited, state of being conceited, loftiness, haughtiness, (flaunting a) flag, assumption, desire of consciousness for a banner.
Idhekacco gihīhi saṃsaṭṭho viharati sahanandī sahasokī, sukhitesu sukhito, dukkhitesu dukkhito, uppannesu kiccakaraṇīyesu attanā vā yogaṃ āpajjati.	This is called the conceit thus, “I am equal”.
Yo tattha gehasito takko vitakko micchāsaṅkappo—ayaṃ vuccati “parānuddayatāpaṭisaṃyutto vitakko”.
(71)
	Therein what is the conceit thus, “I am inferior”?
Tattha katamo lābhasakkārasilokapaṭisaṃyutto vitakko?	Herein a certain one by birth or by clan or by skilful family or by beautiful body or by property or by study or by sphere of work or by sphere of craft of by branch of science or by learning or by intelligence or by one reason or another causes self-disrespect to arise; that which is similar, self-disrespect, being self-disrespectful, state of being self-disrespectful, scorning (self), being very scornful, state of being very scornful, self-disdain, self-despising, self-contempt.
Lābhasakkārasilokaṃ ārabbha gehasito takko vitakko micchāsaṅkappo—ayaṃ vuccati “lābhasakkārasilokapaṭisaṃyutto vitakko”.	This is called the conceit thus, “I am inferior”.
(72)

Tattha katamo anavaññattipaṭisaṃyutto vitakko?	Therein of one who is better what is the conceit thus, “I am better”?
Idhekacco jātiyā vā gottena vā kolaputtiyena vā vaṇṇapokkharatāya vā dhanena vā ajjhenena vā kammāyatanena vā sippāyatanena vā vijjāṭṭhānena vā sutena vā paṭibhānena vā aññataraññatarena vatthunā mā maṃ pare avajāniṃsūti.	Herein a certain one who is better by birth or by clan or by skilful family or by beautiful body or by property or by study or by sphere of work or by sphere of craft or by branch of science or by learning or by intelligence or by one reason or another places himself as better than others; he, depending thereon, causes conceit to arise; that which is similar, conceit, being conceited, state of being conceited, loftiness, haughtiness, (flaunting a) flag, assumption, desire of consciousness for a banner.
Yo tattha gehasito takko vitakko micchāsaṅkappo—ayaṃ vuccati “anavaññattipaṭisaṃyutto vitakko”.	This of one who is better is called the conceit thus, “I am better”.
(73)

Ekakaṃ.	Therein of one who is better what is the conceit thus, “I am equal”?
	Herein a certain one who is better by birth or by clan or by skilful family or by beautiful body or by property or by study or by sphere of work or by sphere of craft or by branch of science or by learning or by intelligence or by one reason or another places himself as equal to others; he, depending thereon, causes
2	conceit to arise; that which is similar, conceit, being conceited, state of being conceited, loftiness, haughtiness, (flaunting a) flag, assumption, desire of consciousness for a banner.
Dukaniddesa	This of one who is better is called the conceit thus, “I am equal”.

Tattha katamo kodho?
Yo kodho kujjhanā kujjhitattaṃ doso dussanā dussitattaṃ byāpatti byāpajjanā byāpajjitattaṃ virodho paṭivirodho caṇḍikkaṃ asuropo anattamanatā cittassa—ayaṃ vuccati “kodho”.	Therein of one who is better what is the conceit thus, “I am inferior”?
	Herein a certain one who is better by birth or by clan or by skilful family or by beautiful body or by property or by study or by sphere of work or by sphere of craft or by branch of science or by learning or by intelligence or by one reason or another places himself as inferior to others; he, depending thereon, causes self-disrespect to arise; that which is similar, self-disrespect, being self-disrespectful, state of being self-disrespectful, scorning (self), being very scornful, state of being very scornful, self-disdain, self-despising, self-contempt.
	This of one who is better is called the conceit thus, “I am inferior”.
Tattha katamo upanāho?
Pubbakālaṃ kodho, aparakālaṃ upanāho.
Yo evarūpo upanāho upanayhanā upanayhitattaṃ aṭṭhapanā ṭhapanā saṇṭhapanā anusaṃsandanā anuppabandhanā daḷhīkammaṃ kodhassa—ayaṃ vuccati “upanāho”.	Therein of one who is equal what is the conceit thus, “I am better”?
(1)	Herein a certain one who is equal by birth or by clan or by skilful family, Intermediate words, see section 866.
	or by one reason or another places himself as better than others; he, depending thereon, causes conceit to arise; that which is similar, conceit, being conceited, state of being conceited, Intermediate words, see section 866.
Tattha katamo makkho?	desire of consciousness for a banner.
Yo makkho makkhāyanā makkhāyitattaṃ niṭṭhuriyaṃ niṭṭhuriyakammaṃ—ayaṃ vuccati “makkho”.	This of one who is equal is called the conceit thus, “I am better”.


Tattha katamo paḷāso?	Therein of one who is equal what is the conceit thus, “I am equal”?
Yo paḷāso paḷāsāyanā paḷāsāhāro vivādaṭṭhānaṃ yugaggāho appaṭinissaggo—ayaṃ vuccati “paḷāso”.	Herein a certain one who is equal by birth or by clan or by skilful family, Intermediate words, see section 866.
(2)	or by one reason or another places himself as equal to others; he, depending thereon, causes conceit to arise; that which is similar, conceit, being conceited, state of being conceited, loftiness, haughtiness, (flaunting a) flag, assumption, desire of consciousness for a banner.
	This of one who is equal is called the conceit thus, “I am equal”.
Tattha katamā issā?
Yā paralābhasakkāragarukāramānanavandanapūjanāsu issā issāyanā issāyitattaṃ usūyā usūyanā usūyitattaṃ—ayaṃ vuccati “issā”.
	Therein of one who is equal what is the conceit thus “I am inferior”?
	Herein a certain one who is equal by birth or by clan or by skilful family, Intermediate words, see section 866.
Tattha katamaṃ macchariyaṃ?	or by one reason or another places
Pañca macchariyāni—āvāsamacchariyaṃ, kulamacchariyaṃ, lābhamacchariyaṃ, vaṇṇamacchariyaṃ, dhammamacchariyaṃ.	himself as inferior to others; he, depending thereon, causes self-disrespect to arise; that which is similar, self-disrespect, being self-disrespectful, state of being self-disrespectful, scorning (self), being very scornful, state of being very scornful, self-disdain, self-despising, self-contempt.
Yaṃ evarūpaṃ maccheraṃ maccharāyanā maccharāyitattaṃ vevicchaṃ kadariyaṃ kaṭukañcukatā aggahitattaṃ cittassa—idaṃ vuccati “macchariyaṃ”.	This in one who is equal is called the conceit thus, “I am inferior”.
(3)

Tattha katamā māyā?	Therein of one who is inferior what is the conceit thus, “I am better”?
Idhekacco kāyena duccaritaṃ caritvā, vācāya duccaritaṃ caritvā, manasā duccaritaṃ caritvā tassa paṭicchādanahetuṃ pāpikaṃ icchaṃ paṇidahati.	Herein a certain one who is inferior by birth or by clan or by skilful family, Intermediate words, see section 866.
“Mā maṃ jaññā”ti icchati.	or by one reason or another places himself as better than others; he, depending thereon, causes conceit to arise; that which is similar, conceit, being conceited, state of being conceited, loftiness, haughtiness, (flaunting a) flag, assumption, desire of consciousness for a banner.
“Mā maṃ jaññā”ti saṅkappeti.	This of one who is inferior is called the conceit thus ,“I am better”.
“Mā maṃ jaññā”ti vācaṃ bhāsati.
“Mā maṃ jaññā”ti kāyena parakkamati.
Yā evarūpā māyā māyāvitā accāsarā vañcanā nikati vikiraṇā pariharaṇā gūhanā parigūhanā chādanā paṭicchādanā anuttānīkammaṃ anāvikammaṃ vocchādanā pāpakiriyā—ayaṃ vuccati “māyā”.	Therein of one who is inferior what is the conceit thus, “I am equal”?
	Herein a certain one who is inferior by birth or by clan or by skilful family, Intermediate words, see section 866.
	or by one reason or another places himself as equal to others; he, depending thereon, causes conceit to arise; that which is similar, conceit, being conceited, state of being conceited, loftiness, haughtiness,
Tattha katamaṃ sāṭheyyaṃ?	(flaunting a) flag, assumption, desire of consciousness for a banner.
Idhekacco saṭho hoti parisaṭho.	This of one who is inferior is called the conceit thus, “I am equal”.
Yaṃ tattha saṭhaṃ saṭhatā sāṭheyyaṃ kakkaratā kakkariyaṃ parikkhattatā pārikkhattiyaṃ—idaṃ vuccati “sāṭheyyaṃ”.
(4)
	Therein of one who is inferior what is the conceit thus, “I am inferior”?
Tattha katamā avijjā?	Herein a certain one who is inferior by birth or by clan or by skilful family, Intermediate words, see section 866.
Yaṃ aññāṇaṃ adassanaṃ … pe … avijjālaṅgī moho akusalamūlaṃ—ayaṃ vuccati “avijjā”.	or by one reason or another places himself as inferior to others; he, depending thereon, causes self-disrespect to arise; that which is similar, self-disrespect, being self-disrespectful, state of being self-disrespectful, scorning (self), being very scornful, state of being very scornful, self-disdain, self-despising, self-contempt.
	This of one who is inferior is called the conceit thus, “I am inferior”.

Tattha katamā bhavataṇhā?
Yo bhavesu bhavacchando bhavarāgo bhavanandī bhavataṇhā bhavasineho bhavapariḷāho bhavamucchā bhavajjhosānaṃ—ayaṃ vuccati “bhavataṇhā”.	Therein what is “conceit”?
(5)	That which is conceit, being conceited, a state of being conceited, loftiness, haughtiness, (flaunting a) flag, assumption, desire of consciousness for a banner.
	This is called conceit.
Tattha katamā bhavadiṭṭhi?
“Bhavissati attā ca loko cā”ti—yā evarūpā diṭṭhi diṭṭhigataṃ … pe … vipariyāsaggāho—ayaṃ vuccati “bhavadiṭṭhi”.
	Therein what is “excessive conceit”?
	Herein a certain one by birth or by clan or by skilful family, Intermediate words, see section 866.
Tattha katamā vibhavadiṭṭhi?	or by one reason or another considers himself above others; that which is similar, conceit, being conceited, state of being conceited, loftiness, haughtiness, (flaunting a) flag, assumption, desire of consciousness for a banner.
“Na bhavissati attā ca loko cā”ti—yā evarūpā diṭṭhi diṭṭhigataṃ … pe … vipariyāsaggāho—ayaṃ vuccati “vibhavadiṭṭhi”.	This is called excessive conceit.
(6)

Tattha katamā sassatadiṭṭhi?	Therein what is “inordinate conceit”?
“Sassato attā ca loko cā”ti—yā evarūpā diṭṭhi diṭṭhigataṃ … pe … vipariyāsaggāho—ayaṃ vuccati “sassatadiṭṭhi”.	Herein a certain one by birth or by clan or by skilful family, Intermediate words, see section 866.
	or by one reason or another first places himself as equal to others, later places himself as better; that which is similar, conceit, being conceited, state of being conceited, loftiness, haughtiness, (flaunting a) flag, assumption, desire of consciousness for a banner.
	This is called inordinate conceit.
Tattha katamā ucchedadiṭṭhi?
“Ucchijjissati attā ca loko cā”ti—yā evarūpā diṭṭhi diṭṭhigataṃ … pe … vipariyāsaggāho—ayaṃ vuccati “ucchedadiṭṭhi”.
(7)	Therein what is “self-disrespect conceit”?
	Herein a certain one by birth or by clan or by skilful family or by beautiful body or by property or by study or by sphere of work or by sphere of craft or by branch of science or by learning or by intelligence or by one reason or another causes self-disrespect to arise; that which is similar, self-disrespect, being self-disrespectful, state of being self-disrespectful, scorning (self), being very scornful, state of being very scornful, self-disdain, self-despising, self-contempt.
Tattha katamā antavādiṭṭhi?	This is called self-disrespect conceit.
“Antavā attā ca loko cā”ti—yā evarūpā diṭṭhi diṭṭhigataṃ … pe … vipariyāsaggāho—ayaṃ vuccati “antavādiṭṭhi”.

	Therein what is “over-estimating conceit”?
Tattha katamā anantavādiṭṭhi?	In not having reached, there is perception of having reached; in not having done, there is perception of having done; in not having attained, there is perception of having attained; in not having realized, there is perception of having realized; that which is similar, conceit, being conceited, state of being conceited, loftiness, haughtiness, (flaunting a) flag, assumption, desire of consciousness for a banner.
“Anantavā attā ca loko cā”ti—yā evarūpā diṭṭhi diṭṭhigataṃ … pe … vipariyāsaggāho—ayaṃ vuccati “anantavādiṭṭhi”.	This is called over-estimating conceit.
(8)

Tattha katamā pubbantānudiṭṭhi?	Therein what is “self-conceit”?
Pubbantaṃ ārabbha yā uppajjati diṭṭhi diṭṭhigataṃ … pe … vipariyāsaggāho—ayaṃ vuccati “pubbantānudiṭṭhi”.	The conceit thus, I am form; the wish thus, I am (form); the latent tendency thus, I am (form); feeling.
	Complete in the general form of final example.
	Perception.
Tattha katamā aparantānudiṭṭhi?	Complete in the general form of final example.
Aparantaṃ ārabbha yā uppajjati diṭṭhi diṭṭhigataṃ … pe … vipariyāsaggāho—ayaṃ vuccati “aparantānudiṭṭhi”.	Volitional activities.
(9)	Complete in general form of final example.
	The conceit thus, I am conscious-ness; the wish thus, I am (consciousness); the latent tendency thus, I am (consciousness); that which is similar, conceit, being conceited, state of being conceited, loftiness, haughtiness, (flaunting a) flag, assumption, desire of consciousness for a banner.
Tattha katamaṃ ahirikaṃ?	This is called self-conceit.
Yaṃ na hirīyati hiriyitabbena, na hirīyati pāpakānaṃ akusalānaṃ dhammānaṃ samāpattiyā—idaṃ vuccati “ahirikaṃ”.

	Therein what is “false conceit”?
Tattha katamaṃ anottappaṃ?	Herein a certain one by bad sphere of work or by bad sphere of craft or by bad branch of science or by bad learning or by bad intelligence or by bad behaviour or by bad habit and practice or by bad view or by one reason or another causes conceit to arise; that which is similar, conceit, being conceited, state of being conceited, loftiness, haughtiness, (flaunting a) flag, assumption, desire of consciousness for a banner.
Yaṃ na ottappati ottappitabbena na ottappati pāpakānaṃ akusalānaṃ dhammānaṃ samāpattiyā—idaṃ vuccati “anottappaṃ”.	This is called false conceit.
(10)

Tattha katamā dovacassatā?	Therein what is “thinking about relatives”?
Sahadhammike vuccamāne dovacassāyaṃ dovacassiyaṃ dovacassatā vippaṭikulaggāhitā vipaccanīkasātatā anādariyaṃ anādaratā agāravatā appatissavatā—ayaṃ vuccati “dovacassatā”.	Mentation, thinking, wrong thought connected with worldly forms concerning relatives.
	This is called thinking about relatives.

Tattha katamā pāpamittatā?
Ye te puggalā assaddhā dussīlā appassutā maccharino duppaññā, yā tesaṃ sevanā nisevanā saṃsevanā bhajanā sambhajanā bhatti sambhatti sampavaṅkatā—ayaṃ vuccati “pāpamittatā”.	Therein what is “thinking about (one’s) district”?
(11)	Mentation, thinking, wrong thought connected with worldly forms concerning (one’s) district.
	This is called thinking about (one’s) district.
Tattha katamo anajjavo?
Yo anajjavo anajjavatā jimhatā vaṅkatā kuṭilatā—ayaṃ vuccati “anajjavo”.
	Therein what is “thinking about (how to) not die and/or eel wriggling”?
	Mentation, thinking, wrong thought associated with rigorous practice, associated with wrong view, connected with worldly forms.
Tattha katamo amaddavo?	This is called thinking about (how to) not die and/or eel wriggling.
Yā amudutā amaddavatā kakkhaḷiyaṃ phārusiyaṃ kakkhaḷatā kaṭhinatā ujucittatā amudutā—ayaṃ vuccati “amaddavo”.
(12)
	Therein what is “thinking associated with sympathy for others”?
Tattha katamā akkhanti?	Herein a certain one dwells in association with householders, rejoicing with them, sorrowing with them, happy when they are happy, unhappy when they are unhappy, when work arises to be done he personally applies effort; that which therein is mentation, thinking, wrong thought connected with worldly
Yā akkhanti akkhamanatā anadhivāsanatā caṇḍikkaṃ asuropo anattamanatā cittassa—ayaṃ vuccati “akkhanti”.	forms.
	This is called thinking associated with sympathy for others.

Tattha katamaṃ asoraccaṃ?
Kāyiko vītikkamo vācasiko vītikkamo kāyikavācasiko vītikkamo—idaṃ vuccati “asoraccaṃ”.	Therein what is “thinking associated with gain, being honoured, fame”?
Sabbampi dussīlyaṃ asoraccaṃ.	Mentation, thinking, wrong thought connected with worldly forms concerning gain, honour and fame.
(13)	This is called thinking associated with gain, being honoured, fame.

Tattha katamaṃ asākhalyaṃ?
Yā sā vācā kaṇḍakā kakkasā parakaṭukā parābhisajjanī kodhasāmantā asamādhisaṃvattanikā tathārūpiṃ vācaṃ bhāsitā hoti.	Therein what is “thinking associated with being not despised”?
Yā tattha asaṇhavācatā asakhilavācatā pharusavācatā—idaṃ vuccati “asākhalyaṃ”.	Herein a certain one by birth or by clan or by skilful family or by beautiful body or by property or by study or by sphere of work or by sphere of craft or by branch of science or by learning or by intelligence or by one reason or another (thinks) thus, “May other people
	not despise me”; that which therein is mentation, thinking, wrong thought connected with worldly forms.
	This is called thinking associated with being not despised.
Tattha katamo appaṭisanthāro?
Dve paṭisanthārā—āmisapaṭisanthāro ca dhammapaṭisanthāro ca.
Idhekacco appaṭisanthārako hoti āmisapaṭisanthārena vā dhammapaṭisanthārena vā—ayaṃ vuccati “appaṭisanthāro”.	(Here Ends) Singlefold (Exposition)
(14)	17
	10
Tattha katamā indriyesu aguttadvāratā?	2. Twofold Exposition
Idhekacco cakkhunā rūpaṃ disvā nimittaggāhī hoti anubyañjanaggāhī.
Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya na paṭipajjati, na rakkhati cakkhundriyaṃ, cakkhundriye na saṃvaraṃ āpajjati.	Therein what is “anger”?
Sotena saddaṃ sutvā … pe … ghānena gandhaṃ ghāyitvā … pe … jivhāya rasaṃ sāyitvā … pe … kāyena phoṭṭhabbaṃ phusitvā … pe … manasā dhammaṃ viññāya nimittaggāhī hoti anubyañjanaggāhī.	That which is anger, being angry, state of being angry, hatred, being hateful, state of being hateful, disorder, being disorderly, state of being disorderly, antagonism, hostility, ferocity, abruptness, absence of delight of consciousness.
Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya na paṭipajjati, na rakkhati manindriyaṃ, manindriye na saṃvaraṃ āpajjati.	This is called anger.
Yā imesaṃ channaṃ indriyānaṃ agutti agopanā anārakkho asaṃvaro—ayaṃ vuccati “indriyesu aguttadvāratā”.

	Therein what is “grudging”?
Tattha katamā bhojane amattaññutā?	First there is anger, later grudging; that which is similar, grudging, being grudging, state of being grudging, maintaining, maintenance, continuous maintenance, continuity, successive binding together, strengthening of anger.
Idhekacco appaṭisaṅkhā ayoniso āhāraṃ āhāreti davāya madāya maṇḍanāya vibhūsanāya.	This is called grudging.
Yā tattha asantuṭṭhitā amattaññutā appaṭisaṅkhā bhojane—ayaṃ vuccati “bhojane amattaññutā”.	(1)
(15)
	Therein what is “smirching”?
Tattha katamaṃ muṭṭhassaccaṃ?	That which is smirching, being smirching, state of being smirching, derogation, derogatory action.
Yā assati ananussati appaṭissati assati assaraṇatā adhāraṇatā pilāpanatā sammussanatā—idaṃ vuccati “muṭṭhassaccaṃ”.	This is called smirching.


Tattha katamaṃ asampajaññaṃ?	Therein what is “disparaging” ?
Yaṃ aññāṇaṃ adassanaṃ … pe … avijjālaṅgī moho akusalamūlaṃ—idaṃ vuccati “asampajaññaṃ”.	That which is disparaging, being disparaging, state of being disparaging, causing dispute, competing, not giving in.
(16)	This is called disparaging.
	(2)
Tattha katamā sīlavipatti?
Yo kāyiko vītikkamo vācasiko vītikkamo kāyikavācasiko vītikkamo—ayaṃ vuccati “sīlavipatti”.	Therein what is “envy”?
Sabbampi dussīlyaṃ sīlavipatti.	That which for the gain, honour, being respected, regard, salutation, respectful offering to others, is
	envy, being envious, state of being envious, jealousy, being jealous, state of being jealous.
	This is called envy.
Tattha katamā diṭṭhivipatti?
“Natthi dinnaṃ, natthi yiṭṭhaṃ … pe … ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī”ti—yā evarūpā diṭṭhi diṭṭhigataṃ … pe … vipariyāsaggāho—ayaṃ vuccati “diṭṭhivipatti”.
Sabbāpi micchādiṭṭhi diṭṭhivipatti.	Therein what is “meanness”?
(17)	Five (types of) meanness: Meanness (concerning) dwelling, meanness (concerning) family, meanness (concerning) gain, meanness (concerning) reputation, meanness (concerning) the Doctrine.
	That which is similar, meanness, being mean, state of being mean, avarice, ignobleness, niggardliness, cramped state of mind.
Tattha katamaṃ ajjhattasaṃyojanaṃ?	This is called meanness.
Pañcorambhāgiyāni saṃyojanāni— ajjhattasaṃyojanaṃ.	(3)
Pañcuddhambhāgiyāni saṃyojanāni—bahiddhāsaṃyojanaṃ.
(18)	Therein what is “deceit”?
	Herein a certain one having performed wrong action with the body, having performed wrong action with speech, having performed wrong action with the mind, to hide that (action) evokes an bad wish; he wishes thus, “May no-one know me”;
Dukaṃ.	he thinks thus, “May no-one know me”; he says the words thus, “May no-one know me”; he tries with the body thus, “May no-one know me”; that which is similar, deceit, being deceitful, glossing over, deception, cheating, confusing the issue, evading, concealment, secrecy, hiding, covering, not making clear, not making known, hiding well, subterfuge.
	This is called deceit.
3
Tikaniddesa
	Therein what is “hypocrisy” ?
Tattha katamāni tīṇi akusalamūlāni?	Herein a certain one is a hypocrite, a fraud; that which therein is hypocrisy, being hypocritical, state of being hypocritical, roughness, being rough, pretence, being pretentious.
Lobho, doso, moho.	This is called hypocrisy.
	(4)

Tattha katamo lobho?	Therein what is “ignorance”?
Yo rāgo sārāgo anunayo anurodho nandī nandirāgo cittassa sārāgo icchā mucchā ajjhosānaṃ gedho parigedho saṅgo paṅko ejā māyā janikā sañjananī sibbinī jālinī saritā visattikā sotaṃ visaṭā āyūhanī dutiyā paṇidhi bhavanetti vanaṃ vanatho santhavo sineho apekkhā paṭibandhu āsā āsīsanā āsīsitattaṃ rūpāsā saddāsā gandhāsā rasāsā phoṭṭhabbāsā lābhāsā dhanāsā puttāsā jīvitāsā jappā abhijappā jappanā jappitattaṃ loluppaṃ loluppāyanā loluppāyitattaṃ pucchañjikatā sādhukamyatā adhammarāgo visamalobho nikanti nikāmanā patthanā pihanā sampatthanā kāmataṇhā bhavataṇhā vibhavataṇhā rūpataṇhā arūpataṇhā nirodhataṇhā saddataṇhā gandhataṇhā rasataṇhā phoṭṭhabbataṇhā dhammataṇhā ogho yogo gantho upādānaṃ āvaraṇaṃ nīvaraṇaṃ chadanaṃ bandhanaṃ upakkileso anusayo pariyuṭṭhānaṃ latā vevicchaṃ dukkhamūlaṃ dukkhanidānaṃ dukkhappabhavo mārapāso mārabaḷisaṃ māravisayo taṇhānadī taṇhājālaṃ taṇhāgaddulaṃ taṇhāsamuddo abhijjhā lobho akusalamūlaṃ—ayaṃ vuccati “lobho”.	That which is absence of knowledge, absence of vision, See section 180.
	barrier of ignorance, the unskilful root of delusion.
	This is called ignorance.
Tattha katamo doso?
“Anatthaṃ me acarī”ti āghāto jāyati, “anatthaṃ me caratī”ti āghāto jāyati, “anatthaṃ me carissatī”ti āghāto jāyati, “piyassa me manāpassa anatthaṃ acari … pe … anatthaṃ carati … pe … anatthaṃ carissatī”ti āghāto jāyati, “appiyassa me amanāpassa atthaṃ acari … pe … atthaṃ carati … pe … atthaṃ carissatī”ti āghāto jāyati, aṭṭhāne vā pana āghāto jāyati.
Yo evarūpo cittassa āghāto paṭighāto paṭighaṃ paṭivirodho kopo pakopo sampakopo doso padoso sampadoso cittassa byāpatti manopadoso kodho kujjhanā kujjhitattaṃ doso dussanā dussitattaṃ byāpatti byāpajjanā byāpajjitattaṃ virodho paṭivirodho caṇḍikkaṃ asuropo anattamanatā cittassa—ayaṃ vuccati “doso”.	Therein what is “craving for existence”?
	That which in connection with existence is wish for existence, lust for existence, passion for existence, craving for existence, fondness for existence, fevering for existence, yearning for existence, clinging to existence.
	This is called craving for existence.
Tattha katamo moho?	(5)
Dukkhe aññāṇaṃ, dukkhasamudaye aññāṇaṃ, dukkhanirodhe aññāṇaṃ, dukkhanirodhagāminiyā paṭipadāya aññāṇaṃ, pubbante aññāṇaṃ, aparante aññāṇaṃ, pubbantāparante aññāṇaṃ, idappaccayatā paṭiccasamuppannesu dhammesu aññāṇaṃ, yaṃ evarūpaṃ aññāṇaṃ adassanaṃ … pe … avijjālaṅgī moho akusalamūlaṃ— ayaṃ vuccati “moho”.
Imāni tīṇi akusalamūlāni.	Therein what is “existence view”?
(1)	“The soul, also the world, will be (again)”, thus, that which is similar, wrong view, resorting to wrong view, See section 249.
	inverted grip.
Tattha katame tayo akusalavitakkā?	This is called existence view.
Kāmavitakko, byāpādavitakko, vihiṃsāvitakko.

	Therein what is “non-existence view”?
Tattha katamo kāmavitakko?	“The soul, also the world, will not be (again)”, thus, that which is similar, wrong view, resorting to wrong view, See section 249.
Kāmapaṭisaṃyutto takko vitakko micchāsaṅkappo—ayaṃ vuccati “kāmavitakko”.	inverted grip.
	This is called non-existence view.
	(6)
Tattha katamo byāpādavitakko?
Byāpādapaṭisaṃyutto takko vitakko micchāsaṅkappo—ayaṃ vuccati “byāpādavitakko”.	Therein what is “eternalistic view”?
	“The soul, also the world, are eternal”, thus, that which is similar, wrong view, resorting to wrong view, See section 249.
	inverted grip.
Tattha katamo vihiṃsāvitakko?	This is called eternalistic view.
Vihiṃsāpaṭisaṃyutto takko vitakko micchāsaṅkappo—ayaṃ vuccati “vihiṃsāvitakko”.
Ime tayo akusalavitakkā.
(2)	Therein what is “annihilationistic view”?
	“The soul, also the world, will cease”, thus, that which is similar, wrong view, resorting to wrong view, See section 249.
Tattha katamā tisso akusalasaññā?	inverted grip.
Kāmasaññā, byāpādasaññā, vihiṃsāsaññā.	This is called annihilationistic view.
	(7)

Tattha katamā kāmasaññā?	Therein what is “finite view”?
Kāmapaṭisaṃyuttā saññā sañjānanā sañjānitattaṃ—ayaṃ vuccati “kāmasaññā”.	“The soul, also the world, are finite”, thus, that which is similar, wrong view, resorting to wrong view, See section 249.
	inverted grip.
	This is called finite view.
Tattha katamā byāpādasaññā?
Byāpādapaṭisaṃyuttā saññā sañjānanā sañjānitattaṃ— ayaṃ vuccati “byāpādasaññā”.
	Therein what is “infinite view”?
	“The soul, also the world, are infinite”, thus, that which is similar, wrong view, resorting to wrong view, See section 249.
Tattha katamā vihiṃsāsaññā?	inverted grip.
Vihiṃsāpaṭisaṃyuttā saññā sañjānanā sañjānitattaṃ— ayaṃ vuccati “vihiṃsāsaññā”.	This is called infinite view.
Imā tisso akusalasaññā.	(8)
(3)
	Therein what is “ultimate beginning view”?
Tattha katamā tisso akusaladhātuyo?	Concerning the ultimate beginning of (beings), that which arises is wrong view, resorting to wrong view, See section 249.
Kāmadhātu, byāpādadhātu, vihiṃsādhātu.	inverted grip.
	This is called ultimate beginning view.

Tattha katamā kāmadhātu?
Kāmavitakko kāmadhātu.	Therein what is “ultimate end view”?
Byāpādavitakko byāpādadhātu.	Concerning the ultimate end (of beings), that which arises is wrong view, resorting to wrong view, See section 249.
Vihiṃsāvitakko vihiṃsādhātu.	inverted grip.
	This is called ultimate end view.
	(9)
Tattha katamo kāmavitakko?
Kāmapaṭisaṃyutto takko vitakko micchāsaṅkappo—ayaṃ vuccati “kāmavitakko”.	Therein what is “absence of sense of shame”?
	That which is not having shame where there should be shame, not having shame at the attaining of bad unskilful dhammas.
	This is called absence of sense of shame.
Tattha katamo byāpādavitakko?
Byāpādapaṭisaṃyutto takko vitakko micchāsaṅkappo—ayaṃ vuccati “byāpādavitakko”.
	Therein what is “absence of fear of blame”?
	That which is not having fear of blame where there should be fear of blame, not having fear of blame at the attaining of bad unskilful dhammas.
Tattha katamo vihiṃsāvitakko?	This is called absence of fear of blame.
Vihiṃsāpaṭisaṃyutto takko vitakko micchāsaṅkappo—ayaṃ vuccati “vihiṃsāvitakko”.	(10)
Imā tisso akusaladhātuyo.
(4)	Therein what is “contumacy”?
	Having been spoken to in accordance with the Teaching there is act of contumacy, state of contumacy, contumacy, contrariness, captiousness, disregard, being disregardful, disrespect, non-deference.
Tattha katamāni tīṇi duccaritāni?	This is called contumacy.
Kāyaduccaritaṃ, vacīduccaritaṃ, manoduccaritaṃ.

	Therein what is “having bad friends”?
Tattha katamaṃ kāyaduccaritaṃ?	There are those persons who are without confidence, of wrong morality, without learning, mean, of no wisdom.
Pāṇātipāto, adinnādānaṃ, kāmesumicchācāro—idaṃ vuccati “kāyaduccaritaṃ”.	That which is dependence on, strong dependence on, complete dependence on, approaching, approaching intimately, devotion to, complete devotion to, entanglement with them.
	This is called having bad friends.
	(11)
Tattha katamaṃ vacīduccaritaṃ?
Musāvādo, pisuṇā vācā, pharusā vācā, samphappalāpo—idaṃ vuccati “vacīduccaritaṃ”.	Therein what is “non-straightness”?
	That which is non-straightness, not being straight, deviousness, sinuosity, crookedness.
	This is called non-straightness.
Tattha katamaṃ manoduccaritaṃ?
Abhijjhā, byāpādo, micchādiṭṭhi—idaṃ vuccati “manoduccaritaṃ”.
	Therein what is “non-gentleness”?
	That which is non-pliancy, being ungentle, hardness, harshness, being hard, stiffness, inflexibility of consciousness (i.
Tattha katamaṃ kāyaduccaritaṃ?	e.) non-pliancy.
Akusalaṃ kāyakammaṃ kāyaduccaritaṃ, akusalaṃ vacīkammaṃ vacīduccaritaṃ, akusalaṃ manokammaṃ manoduccaritaṃ.	This is called non-gentleness.
	(12)

Tattha katamaṃ akusalaṃ kāyakammaṃ?	Therein what is “impatience”?
Akusalā kāyasañcetanā akusalaṃ kāyakammaṃ, akusalā vacīsañcetanā akusalaṃ vacīkammaṃ, akusalā manosañcetanā akusalaṃ manokammaṃ.	That which is impatience, being impatient, absence of forbearance, ferocity, abruptness, absence of delight of consciousness.
Imāni tīṇi duccaritāni.	This is called impatience.
(5)

Tattha katame tayo āsavā?	Therein what is “immoderation”?
Kāmāsavo, bhavāsavo, avijjāsavo.	Bodily transgression, verbal transgression, both bodily and verbal transgression.
	This is called immoderation.
	Also all unskilful behaviour is immoderation.
Tattha katamo kāmāsavo?	(13)
Yo kāmesu kāmacchando kāmarāgo kāmanandī kāmataṇhā kāmasineho kāmapariḷāho kāmamucchā kāmajjhosānaṃ—ayaṃ vuccati “kāmāsavo”.
	Therein what is “absence of softness”?
	That speech which is gnarled, scabrous, bitter to others, pricking to others, bordering on anger, not conducive to samādhi; speech uttered similar thereto.
Tattha katamo bhavāsavo?	That which therein is unpolished speech, speech lacking softness, harsh speech.
Yo bhavesu bhavacchando … pe … bhavajjhosānaṃ—ayaṃ vuccati “bhavāsavo”.	This is called absence of softness.


Tattha katamo avijjāsavo?	Therein what is “inhospitality”?
Dukkhe aññāṇaṃ … pe … avijjālaṅgī moho akusalamūlaṃ— ayaṃ vuccati “avijjāsavo”.	Two (types of) hospitality: Worldly hospitality also doctrinal hospitality.
Ime tayo āsavā.	Herein a certain one is inhospitable with regard to worldly hospitality or doctrinal hospitality.
(6)	This is called inhospitality.
	(14)
Tattha katamāni tīṇi saṃyojanāni?
Sakkāyadiṭṭhi, vicikicchā, sīlabbataparāmāso.	Therein what is “not guarding as to the doors of the faculties”?
	Herein a certain one, seeing a visible (object) with the eye, takes in the general appearance, takes in the detail.
	For whatever reason a person is dwelling without controlling the faculty of eye, covetousness and mental pain, bad unskilful dhammas may (will) follow.
Tattha katamā sakkāyadiṭṭhi?	He does not exercise restraint thereof; he does not safeguard the faculty of eye; he does not undertake restraint in the faculty of eye.
Idha assutavā puthujjano ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto—rūpaṃ attato samanupassati rūpavantaṃ vā attānaṃ attani vā rūpaṃ rūpasmiṃ vā attānaṃ.	Hearing an audible (object) with the ear.
Vedanaṃ … pe … saññaṃ … pe … saṅkhāre … pe … viññāṇaṃ attato samanupassati viññāṇavantaṃ vā attānaṃ attani vā viññāṇaṃ viññāṇasmiṃ vā attānaṃ.	Complete in general form of final example.
Yā evarūpā diṭṭhi diṭṭhigataṃ … pe … vipariyāsaggāho—ayaṃ vuccati “sakkāyadiṭṭhi”.	Smelling an odorous (object) with the nose.
	Complete in general form of final example.
	Tasting a sapid (object) with the tongue.
Tattha katamā vicikicchā?	Complete in general form of final example.
Satthari kaṅkhati vicikicchati, dhamme kaṅkhati vicikicchati, saṃghe kaṅkhati vicikicchati, sikkhāya kaṅkhati vicikicchati, pubbante kaṅkhati vicikicchati, aparante kaṅkhati vicikicchati, pubbantāparante kaṅkhati vicikicchati, idappaccayatāpaṭiccasamuppannesu dhammesu kaṅkhati vicikicchati.	Touching a tangible (object) with the body.
Yā evarūpā kaṅkhā kaṅkhāyanā kaṅkhāyitattaṃ thambhitattaṃ cittassa manovilekho—ayaṃ vuccati “vicikicchā”.	Complete in general form of first example.
	Cognizing an ideational (object) with the mind, takes in the general appearance, takes in the detail.
	For whatever reason a person is dwelling without controlling the faculty of mind, covetousness and mental pain, bad unskilful dhammas may (will) follow.
Tattha katamo sīlabbataparāmāso?	He does not exercise restraint thereof; he does not safeguard the faculty of mind; he does not undertake restraint in the faculty of mind.
“Ito bahiddhā samaṇabrāhmaṇānaṃ sīlena suddhi vatena suddhi sīlabbatena suddhī”ti—yā evarūpā diṭṭhi diṭṭhigataṃ … pe … vipariyāsaggāho—ayaṃ vuccati “sīlabbataparāmāso”.	That which of these six faculties is not guarding, not being guarded, not safeguarding, not restraint.
Imāni tīṇi saṃyojanāni.	This is called “not guarding as to the doors of the faculties”.
(7)

Tattha katamā tisso taṇhā?	Therein what is “in food not knowing the right amount”?
Kāmataṇhā, bhavataṇhā, vibhavataṇhā.	Herein a certain one not reflecting, improperly takes food for pletitanble pursuits, for pride, for physical charm, for fine physique.
	That which therein is dissatisfaction, not knowing the right amount, not reflecting on food.
	This is called “in food not knowing the right amount”.
Tattha katamā bhavataṇhā?	(15)
Bhavadiṭṭhisahagato rāgo sārāgo cittassa sārāgo— ayaṃ vuccati “bhavataṇhā”.
	Therein what is “unmindfulness”?
	That which is absence of mindfulness, absence of constant mindfulness, absence of recollection, absence of mindfulness, absence of act of remembering, absence of bearing in mind, superficiality, forgetfulness.
Tattha katamā vibhavataṇhā?	This is called unmindfulness.
Ucchedadiṭṭhisahagato rāgo sārāgo cittassa sārāgo— ayaṃ vuccati “vibhavataṇhā”.
Avasesā taṇhā kāmataṇhā.
	Therein what is “absence of awareness”?
	That which is
Tattha katamā kāmataṇhā?	absence of knowledge, absence of vision, See section 180.
Kāmadhātupaṭisaṃyutto rāgo sārāgo cittassa sārāgo— ayaṃ vuccati “kāmataṇhā”.	barrier of ignorance, the unskilful root of delusion.
	This is called absence of awareness.
	(16)
() Rūpadhātuarūpadhātupaṭisaṃyutto rāgo sārāgo cittassa sārāgo—ayaṃ vuccati “bhavataṇhā”.
	Therein what is “moral failure”?
	That which is bodily transgression, verbal transgression, both bodily and verbal transgression.
() Ucchedadiṭṭhisahagato rāgo sārāgo cittassa sārāgo—ayaṃ vuccati “vibhavataṇhā”.	This is called moral failure.
Imā tisso taṇhā.	Also all wrong morality is moral failure.
(8)

Tattha katamā aparāpi tisso taṇhā?	Therein what is “faulty view”?
Kāmataṇhā, rūpataṇhā, arūpataṇhā.	“There is no alms-giving; there is no sacrifice, See section 971.
	(there are not) those who themselves having fully known, having realized this world and the next world make it known (to others)”; that which is similar, wrong view, resorting to wrong view, See section 249.
	inverted grip.
Tattha katamā kāmataṇhā?	This is called faulty view.
Kāmadhātupaṭisaṃyutto rāgo sārāgo cittassa sārāgo— ayaṃ vuccati “kāmataṇhā”.	Also all false view is faulty view.
	(17)

Tattha katamā rūpataṇhā?	Therein what are “internal fetters”?
Rūpadhātupaṭisaṃyutto rāgo sārāgo cittassa sārāgo— ayaṃ vuccati “rūpataṇhā”.	Five fetters belonging to low existence are internal fetters; five fetters belonging to high existence are external fetters.
	(18)

Tattha katamā arūpataṇhā?	(Here Ends) Twofold (Exposition)
Arūpadhātupaṭisaṃyutto rāgo sārāgo cittassa sārāgo— ayaṃ vuccati “arūpataṇhā”.	17
Imā tisso taṇhā.	10
(9)	3. Threefold Exposition

Tattha katamā aparāpi tisso taṇhā?	Therein what are “the three unskilful roots”?
Rūpataṇhā, arūpataṇhā, nirodhataṇhā.	Greed, hatred, delusion.


Tattha katamā rūpataṇhā?	Therein what is greed?
Rūpadhātupaṭisaṃyutto rāgo sārāgo cittassa sārāgo— ayaṃ vuccati “rūpataṇhā”.	That which is lusting, infatuation, seduction, compliance, passion, passionate lust, infatuation of consciousness, wishing, yearning, clinging, greediness, omniverous greediness, cleaving, slough, allurement, deceit, genetrix, fettering genetrix, sempstress, ensnarer, river, extending, (fishing) line, spreading, urger, consort, hankering, guide to existence, forest, jungle, intimacy, fondness, (greedy) considerateness, kin, want, wanting, state of wanting, wanting visible (objects), wanting audible (objects), wanting odorous (objects), wanting sapid (objects), wanting tangible (objects), wanting gains, wanting wealth, wanting sons, wanting life, muttering, excessive muttering, act of muttering, state of muttering, self-indulgence, being self-indulgent, state of being self-indulgent, agitation, desire for the nicer, incestuous lust, lawless greed, longing,
	act of longing,
	entreating, liking, imploring, craving for sense pleasure, craving for existence, craving for non-existence, craving for form, craving for the formless, craving for cessation, craving for visible (objects), craving for audible (objects), craving for odorous (objects), craving for sapid (objects), craving for tangible (objects), craving for ideational (objects), flood, bond, tie, grasping, obstruction, hindrance, covering, bondage, depravity, latent tendency, usurping, creeper, avarice, root of suffering, source of suffering, origin of suffering, Māra’s snare, Māra’s fish-hook, Māra’s domain, river of craving, net of craving, leash of craving, ocean of craving, covetousness, the unskilful root of greed.
Tattha katamā arūpataṇhā?	This is called greed.
Arūpadhātupaṭisaṃyutto rāgo sārāgo cittassa sārāgo— ayaṃ vuccati “arūpataṇhā”.

	Therein what is hatred?
Tattha katamā nirodhataṇhā?	“He has done me harm”, thus vexation arises; “He is doing me harm”, thus vexation arises; “He will do me harm”, thus vexation arises; “He has done harm to one dear and pleasant to me, Complete appropriately.
Ucchedadiṭṭhisahagato rāgo sārāgo cittassa sārāgo— ayaṃ vuccati “nirodhataṇhā”.	he is doing harm, Complete appropriately.
Imā tisso taṇhā.	he will do harm”, thus vexation arises; “He has done skilful to one not dear and not pleasant to me, Complete appropriately.
(10)	he is doing skilful, Complete appropriately.
	he will do skilful”, thus vexation arises; or vexation arises unreasonably.
Tattha katamā tisso esanā?	That which is similar, vexation of consciousness, resentment, repulsion, hostility, irritation, exasperation, incensement, hatred, antipathy, abhorrence, mental disorder, detestation, anger, being angry, state of being angry, hatred, being hateful, state of being hateful, disorder, disorderly, antagonism, hostility, ferocity, abruptness, absence of delight of consciousness.
Kāmesanā, bhavesanā, brahmacariyesanā.	This is called hatred.


Tattha katamā kāmesanā?	Therein what is delusion?
Yo kāmesu kāmacchando … pe … kāmajjhosānaṃ—ayaṃ vuccati “kāmesanā”.	Absence of knowledge of suffering; absence of knowledge of the cause of suffering; absence of knowledge of the cessation of suffering; absence of knowledge of the way leading to the cessation of suffering; absence of knowledge of the ultimate beginning (of beings); absence of knowledge of the ultimate end (of beings); absence of knowledge of both the ultimate beginning and the ultimate end (of beings); absence of knowledge of specific causality and dependently originated dhammas; that which is similar, absence of knowledge, absence of vision, See section 180.
	barrier of ignorance, the unskilful root of delusion.
	This is called delusion.
Tattha katamā bhavesanā?	These are the three unskilful roots.
Yo bhavesu bhavacchando … pe … bhavajjhosānaṃ—ayaṃ vuccati “bhavesanā”.	(1)

	Therein what are “three (types of) unskilful thinking”?
Tattha katamā brahmacariyesanā?	Thinking (connected with) desire, thinking (connected with) ill-will, thinking (connected with) cruelty.
“Sassato loko”ti vā, “asassato loko”ti— vā … pe … “neva hoti na na hoti tathāgato paraṃ maraṇā”ti vā yā evarūpā diṭṭhi diṭṭhigataṃ … pe … vipariyāsaggāho—ayaṃ vuccati “brahmacariyesanā”.

	Therein what is thinking (connected with) desire?
Tattha katamā kāmesanā?	Mentation, thinking, wrong thought associated with desire.
Kāmarāgo, tadekaṭṭhaṃ akusalaṃ kāyakammaṃ vacīkammaṃ manokammaṃ—ayaṃ vuccati “kāmesanā”.	This is called thinking (connected with) desire.


Tattha katamā bhavesanā?	Therein what is thinking (connected with) ill-will?
Bhavarāgo tadekaṭṭhaṃ akusalaṃ kāyakammaṃ vacīkammaṃ manokammaṃ—ayaṃ vuccati “bhavesanā”.	Mentation, thinking, wrong thought associated with ill-will.
	This is called thinking (connected with) ill-will.

Tattha katamā brahmacariyesanā?
Antaggāhikā diṭṭhi tadekaṭṭhaṃ akusalaṃ kāyakammaṃ vacīkammaṃ manokammaṃ—ayaṃ vuccati “brahmacariyesanā”.	Therein what is thinking (connected with) cruelty?
Imā tisso esanā.	Mentation, thinking, wrong thought associated with cruelty.
(11)	This is called thinking (connected with) cruelty.
	These are three (types of) unskilful thinking.
Tattha katamā tisso vidhā?	(2)
“Seyyohamasmī”ti vidhā, “sadisohamasmī”ti vidhā, “hīnohamasmī”ti vidhā—imā tisso vidhā.
(12)	Therein what are three (types of) unskilful perception?
	Perception (connected with) desire, perception (connected with) ill-will, perception (connected with) cruelty.
Tattha katamāni tīṇi bhayāni?
Jātibhayaṃ, jarābhayaṃ, maraṇabhayaṃ.
	Therein what is perception (connected with) desire?
	Perception, act of perceiving, state of perceiving associated with desire.
Tattha katamaṃ jātibhayaṃ?	This is called perception (connected with) desire.
Jātiṃ paṭicca bhayaṃ bhayānakaṃ chambhitattaṃ lomahaṃso cetaso utrāso—idaṃ vuccati “jātibhayaṃ”.

	Therein what is perception (connected with) ill-will?
Tattha katamaṃ jarābhayaṃ?	Perception, act of perceiving, state of perceiving associated with ill-will.
Jaraṃ paṭicca bhayaṃ bhayānakaṃ chambhitattaṃ lomahaṃso cetaso utrāso—idaṃ vuccati “jarābhayaṃ”.	This is called perception (connected with) ill-will.


Tattha katamaṃ maraṇabhayaṃ?	Therein what is perception (connected with) cruelty?
Maraṇaṃ paṭicca bhayaṃ bhayānakaṃ chambhitattaṃ lomahaṃso cetaso utrāso—idaṃ vuccati “maraṇabhayaṃ”.	Perception, act of perceiving, state of perceiving associated with cruelty.
Imāni tīṇi bhayāni.	This is called perception (connected with) cruelty.
(13)	These are three (types of) unskilful perception.
	(3)
Tattha katamāni tīṇi tamāni?
Atītaṃ vā addhānaṃ ārabbha kaṅkhati vicikicchati nādhimuccati na sampasīdati, anāgataṃ vā addhānaṃ ārabbha kaṅkhati vicikicchati nādhimuccati na sampasīdati, etarahi vā paccuppannaṃ addhānaṃ ārabbha kaṅkhati vicikicchati nādhimuccati na sampasīdati—imāni tīṇi tamāni.	Therein what are “three unskilful elements”?
(14)	The element of desire, element of ill-will, element of cruelty.

Tattha katamāni tīṇi titthāyatanāni?
Idhekacco samaṇo vā brāhmaṇo vā evaṃvādī hoti evaṃdiṭṭhī—“yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, sabbaṃ taṃ pubbe katahetū”ti; idha panekacco samaṇo vā brāhmaṇo vā evaṃvādī hoti evaṃdiṭṭhī—“yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, sabbaṃ taṃ issaranimmānahetū”ti; idha panekacco samaṇo vā brāhmaṇo vā evaṃvādī hoti evaṃdiṭṭhī—“yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, sabbaṃ taṃ ahetu appaccayā”ti—imāni tīṇi titthāyatanāni.	Therein what is the element of desire?
(15)	Thinking (connected with) desire is the element of desire; thinking (connected with) ill-will is the element of ill-will; thinking (connected with) cruelty is the element of cruelty.

Tattha katame tayo kiñcanā?
Rāgo kiñcanaṃ, doso kiñcanaṃ, moho kiñcanaṃ—ime tayo kiñcanā.	Therein what is thinking (connected with) desire?
(16)	Mentation, thinking, wrong thought associated with desire.
	This is called thinking (connected with) desire.
Tattha katamāni tīṇi aṅgaṇāni?
Rāgo aṅgaṇaṃ, doso aṅgaṇaṃ, moho aṅgaṇaṃ—imāni tīṇi aṅgaṇāni.
(17)	Therein what is thinking (connected with) ill-will?
	Mentation, thinking, wrong thought associated with ill-will.
Tattha katamāni tīṇi malāni?	This is called thinking (connected with) ill-will.
Rāgo malaṃ, doso malaṃ, moho malaṃ—imāni tīṇi malāni.
(18)
	Therein what is thinking (connected with) cruelty?
Tattha katamāni tīṇi visamāni?	Mentation, thinking, wrong thought associated with cruelty.
Rāgo visamaṃ, doso visamaṃ, moho visamaṃ—imāni tīṇi visamāni.	This is called thinking (connected with) cruelty.
(19)	These are three unskilful elements.
	(4)
Tattha katamāni aparānipi tīṇi visamāni?
Kāyavisamaṃ, vacīvisamaṃ, manovisamaṃ—imāni tīṇi visamāni.	Therein what are three (types of) wrong action?
(20)	Wrong bodily action, wrong verbal action, wrong mental action.

Tattha katame tayo aggī?
Rāgaggi, dosaggi, mohaggi—ime tayo aggī.	Therein what is wrong bodily action?
(21)	Killing beings, taking that which is not given, sexual misconduct.
	This is called wrong bodily action.
Tattha katame tayo kasāvā?
Rāgakasāvo, dosakasāvo, mohakasāvo—ime tayo kasāvā.
(22)	Therein what is wrong verbal action?
	False speech, slandering speech, harsh speech, frivolous speech.
Tattha katame aparepi tayo kasāvā?	This is called wrong verbal action.
Kāyakasāvo, vacīkasāvo, manokasāvo—ime tayo kasāvā.
(23)
	Therein what is wrong mental action?
Tattha katamā assādadiṭṭhi?
Idhekacco samaṇo vā brāhmaṇo vā evaṃvādī hoti evaṃdiṭṭhī—“natthi kāmesu doso”ti.	Covetousness, ill-will, false view.
So kāmesu pātabyataṃ āpajjati.	This is called wrong mental action.
Ayaṃ vuccati “assādadiṭṭhi”.

	Therein what is wrong bodily action?
Tattha katamā attānudiṭṭhi?	Unskilful bodily action is wrong bodily action; unskilful verbal action is wrong verbal action; unskilful mental action is wrong mental action.
Idha assutavā puthujjano ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto—rūpaṃ attato samanupassati rūpavantaṃ vā attānaṃ attani vā rūpaṃ rūpasmiṃ vā attānaṃ.
Vedanaṃ … pe … saññaṃ … pe … saṅkhāre … pe … viññāṇaṃ attato samanupassati viññāṇavantaṃ vā attānaṃ attani vā viññāṇaṃ viññāṇasmiṃ vā attānaṃ.
Yā evarūpā diṭṭhi diṭṭhigataṃ … pe … vipariyāsaggāho—ayaṃ vuccati “attānudiṭṭhi”.	Therein what is unskilful bodily action?
	Unskilful bodily volition is unskilful bodily action; unskilful verbal volition is unskilful verbal action; unskilful mental volition is unskilful mental action.
	These are three (types of) wrong action.
Tattha katamā micchādiṭṭhi?	(5)
“Natthi dinnaṃ, natthi yiṭṭhaṃ … pe … ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī”ti—yā evarūpā diṭṭhi diṭṭhigataṃ … pe … vipariyāsaggāho—ayaṃ vuccati “micchādiṭṭhi”.
Sassatadiṭṭhi assādadiṭṭhi, sakkāyadiṭṭhi attānudiṭṭhi, ucchedadiṭṭhi micchādiṭṭhi.	Therein what are “three defilements”?
(24)	The defilement of desire, the defilement of existence, the defilement of ignorance.

Tattha katamā arati?
Pantesu vā senāsanesu aññataraññataresu vā adhikusalesu dhammesu arati aratitā anabhirati anabhiramaṇā ukkaṇṭhitā paritassitā—ayaṃ vuccati “arati”.	Therein what is the defilement of desire?
	That which in connection with desire is wish for sense pleasure, lust for sense pleasure, passion for sense pleasure, craving for sense pleasure, fondness for sense pleasure, fevering for sense pleasure, yearning for sense pleasure, clinging to sense pleasure.
	This is called the defilement of desire.
Tattha katamā vihesā?
Idhekacco pāṇinā vā leḍḍunā vā daṇḍena vā satthena vā rajjuyā vā aññataraññatarena satte viheṭheti, yā evarūpā heṭhanā viheṭhanā hiṃsanā vihiṃsanā rosanā virosanā parūpaghāto—ayaṃ vuccati “vihesā”.
	Therein what is the defilement of existence?
	That which in connection with existence is wish for existence, See section 895.
Tattha katamā adhammacariyā?	clinging to existence.
Kāyena adhammacariyāvisamacariyā, vācāya adhammacariyāvisamacariyā, manasā adhammacariyāvisamacariyā—ayaṃ vuccati “adhammacariyā”.	This is called the defilement of existence.
(25)

Tattha katamā dovacassatā?	Therein what is the defilement of ignorance?
Sahadhammike vuccamāne dovacassāyaṃ dovacassiyaṃ dovacassatā vippaṭikulaggāhitā vipaccanīkasātatā anādariyaṃ anādaratā agāravatā appatissavatā—ayaṃ vuccati “dovacassatā”.	Absence of knowledge of suffering, See section 909.
	barrier of ignorance, the unskilful root of delusion.
	This is called the defilement of ignorance.
Tattha katamā pāpamittatā?	These are three defilements.
Ye te puggalā assaddhā dussīlā appassutā maccharino duppaññā, yā tesaṃ sevanā nisevanā saṃsevanā bhajanā sambhajanā bhatti sambhatti taṃsampavaṅkatā—ayaṃ vuccati “pāpamittatā”.

	Therein what are “three fetters”?
Tattha katamā nānattasaññā?	Individuality view, doubt, adherence to habits and practices.
Kāmasaññā, byāpādasaññā, vihiṃsāsaññā—ayaṃ vuccati “nānattasaññā”.
Sabbāpi akusalā saññā nānattasaññā.
(26)	Therein what is individuality view?
	Herein the unlearned worldling who does not recognize the Noble Ones, is not versed in the teaching of the Noble Ones, is not disciplined in the teaching of the Noble Ones; does not recognize skilful men, is not versed in the teaching of skilful men, is not disciplined in the teaching of skilful men; regards material qualities as the soul; or the soul as having material qualities; or material qualities (as being) in the soul; or the soul (as being) in material qualities; feeling.
Tattha katamaṃ uddhaccaṃ?	Complete in general form of final example.
Yaṃ cittassa uddhaccaṃ avūpasamo cetaso vikkhepo bhantattaṃ cittassa—idaṃ vuccati “uddhaccaṃ”.	Perception.
	Complete in general form of final example.
	Volitional activities.
Tattha katamaṃ kosajjaṃ?	Complete in general form of final example.
Kāyaduccarite vā vacīduccarite vā manoduccarite vā pañcasu vā kāmaguṇesu cittassa vossaggo vossaggānuppadānaṃ kusalānaṃ dhammānaṃ bhāvanāya asakkaccakiriyatā asātaccakiriyatā anaṭṭhitakiriyatā olīnavuttitā nikkhittachandatā nikkhittadhuratā anāsevanā abhāvanā abahulīkammaṃ anadhiṭṭhānaṃ ananuyogo pamādo—idaṃ vuccati “kosajjaṃ”.	Regards consciousness as the soul; or the soul as having consciousness; or consciousness (as being) in the soul; or the soul (as being) in consciousness; that which is similar, wrong view, resorting to wrong view, See section 249.
	inverted grip.
	This is called individuality view.
Tattha katamo pamādo?
Kāyaduccarite vā vacīduccarite vā manoduccarite vā pañcasu vā kāmaguṇesu cittassa vossaggo vossaggānuppadānaṃ kusalānaṃ dhammānaṃ bhāvanāya asakkaccakiriyatā asātaccakiriyatā anaṭṭhitakiriyatā olīnavuttitā nikkhittachandatā nikkhittadhuratā anāsevanā abhāvanā abahulīkammaṃ anadhiṭṭhānaṃ ananuyogo pamādo, yo evarūpo pamādo pamajjanā pamajjitattaṃ— ayaṃ vuccati “pamādo”.
(27)	Therein what is doubt?
	One is puzzled, doubts in the Teacher; one is puzzled, doubts in the Teaching; one is puzzled, doubts in the Order; one is puzzled, doubts in the precepts; one is puzzled, doubts in the ultimate beginning (of beings); one is puzzled, doubts in the ultimate end (of beings); one is puzzled, doubts in both the ultimate beginning and the ultimate end (of beings); one is puzzled, doubts in specific causality and dependently originated dhammas; that which is similar, puzzlement, being puzzled, state of being puzzled, rigidity of consciousness, mental scarifying.
Tattha katamā asantuṭṭhitā?	This is called doubt.
Itarītaracīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārehi pañcahi vā kāmaguṇehi asantuṭṭhassa bhiyyokamyatā, yā evarūpā icchā icchāgatā asantuṭṭhitā rāgo sārāgo cittassa sārāgo—ayaṃ vuccati “asantuṭṭhitā”.

	Therein what is adherence to habits and practices?
Tattha katamā asampajaññatā?	(The belief in) The purification by means of habit, purification by means of practice, purification by means of both habit and practice of recluses and Brahmins outside this (Teaching); that which is similar, wrong view, resorting to wrong view, See section 249.
Yaṃ aññāṇaṃ adassanaṃ … pe … avijjālaṅgī moho akusalamūlaṃ—ayaṃ vuccati “asampajaññatā”.	inverted grip.
	This is called adherence to habits and practices.
	These are three fetters.
Tattha katamā mahicchatā?	(7)
Itarītaracīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārehi pañcahi vā kāmaguṇehi asantuṭṭhassa bhiyyokamyatā, yā evarūpā icchā icchāgatā mahicchatā rāgo sārāgo cittassa sārāgo—ayaṃ vuccati “mahicchatā”.
(28)	Therein what are “three (types of) craving”?
	Craving for sense pleasure, craving for existence, craving for non-existence.
Tattha katamaṃ ahirikaṃ?
Yaṃ na hirīyati hirīyitabbena, na hirīyati pāpakānaṃ akusalānaṃ dhammānaṃ samāpattiyā—idaṃ vuccati “ahirikaṃ”.
	Therein what is craving for existence?
	Lusting, infatuation,
Tattha katamaṃ anottappaṃ?	infatuation of consciousness accompanied by existence view.
Yaṃ na ottappati ottappitabbena, na ottappati pāpakānaṃ akusalānaṃ dhammānaṃ samāpattiyā—idaṃ vuccati “anottappaṃ”.	This is called craving for existence.


Tattha katamo pamādo?	Therein what is craving for non-existence?
Kāyaduccarite vā vacīduccarite vā manoduccarite vā pañcasu vā kāmaguṇesu cittassa vossaggo vossaggānuppadānaṃ kusalānaṃ dhammānaṃ bhāvanāya asakkaccakiriyatā asātaccakiriyatā anaṭṭhitakiriyatā olīnavuttitā nikkhittachandatā nikkhittadhuratā anāsevanā abhāvanā abahulīkammaṃ anadhiṭṭhānaṃ ananuyogo pamādo, yo evarūpo pamādo pamajjanā pamajjitattaṃ— ayaṃ vuccati “pamādo”.	Lusting, infatuation, infatuation of consciousness accompanied by annihilation-istic view.
(29)	This is called craving for non-existence.
	The remaining craving is craving for sense pleasure.
Tattha katamaṃ anādariyaṃ?
Yaṃ anādariyaṃ anādaratā agāravatā appatissavatā anaddā anaddāyanā anaddāyitattaṃ asīlyaṃ acittīkāro—idaṃ vuccati “anādariyaṃ”.
	Therein what is craving for sense pleasure?
	Lusting, infatuation, infatuation of consciousness associated with the element of desire.
Tattha katamā dovacassatā?	This is called craving for sense pleasure.
Sahadhammike vuccamāne dovacassāyaṃ dovacassiyaṃ dovacassatā vippaṭikulaggāhitā vipaccanīkasātatā anādariyaṃ anādaratā agāravatā appatissavatā—ayaṃ vuccati “dovacassatā”.

	Some texts include, “Therein what is craving for existence”?
Tattha katamā pāpamittatā?	Lusting, infatuation, infatuation of consciousness associated with the element of form and the formless element.
Ye te puggalā assaddhā dussīlā appassutā maccharino duppaññā, yā tesaṃ sevanā nisevanā saṃsevanā paṭisevanā bhajanā sambhajanā bhatti sambhatti taṃsampavaṅkatā—ayaṃ vuccati “pāpamittatā”.	This is called craving for existence.
(30)

Tattha katamaṃ assaddhiyaṃ?	Some texts include, “Therein what is craving for non-existence”?
Idhekacco assaddho hoti, na saddahati buddhaṃ vā dhammaṃ vā saṃghaṃ vā, yaṃ evarūpaṃ assaddhiyaṃ assaddahanā anokappanā anabhippasādo—idaṃ vuccati “assaddhiyaṃ”.	Lusting, infatuation, infatuation of consciousness accompanied by annihilationistic view.
	This is called craving for non-existence.
	These are three (types of) craving.
Tattha katamā avadaññutā?	(8)
Pañca macchariyāni—āvāsamacchariyaṃ, kulamacchariyaṃ, lābhamacchariyaṃ, vaṇṇamacchariyaṃ, dhammamacchariyaṃ.
Yaṃ evarūpaṃ maccheraṃ maccharāyanā maccharāyitattaṃ vevicchaṃ kadariyaṃ kaṭukañcukatā aggahitattaṃ cittassa—ayaṃ vuccati “avadaññutā”.	Therein what are “another three (types of) craving”?
	Craving for sense pleasure, craving for form, craving for the formless.

Tattha katamaṃ kosajjaṃ?
Kāyaduccarite vā vacīduccarite vā manoduccarite vā pañcasu vā kāmaguṇesu cittassa vossaggo, vossaggānuppadānaṃ kusalānaṃ dhammānaṃ, bhāvanāya asakkaccakiriyatā asātaccakiriyatā anaṭṭhitakiriyatā olīnavuttitā nikkhittachandatā nikkhittadhuratā anāsevanā abhāvanā abahulīkammaṃ anadhiṭṭhānaṃ ananuyogo pamādo—idaṃ vuccati “kosajjaṃ”.	Therein what is craving for sense pleasure?
(31)	Lusting, infatuation, infatuation of consciousness associated with the element of desire.
	This is called craving for sense pleasure.
Tattha katamaṃ uddhaccaṃ?
Yaṃ cittassa uddhaccaṃ avūpasamo cetaso vikkhepo bhantattaṃ cittassa—idaṃ vuccati “uddhaccaṃ”.
	Therein what is craving for form?
	Lusting, infatuation, infatuation of consciousness associated with the element of form.
Tattha katamo asaṃvaro?	This is called craving for form.
Idhekacco cakkhunā rūpaṃ disvā nimittaggāhī hoti anubyañjanaggāhī.
Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya na paṭipajjati, na rakkhati cakkhundriyaṃ, cakkhundriye na saṃvaraṃ āpajjati.
Sotena saddaṃ sutvā … pe … ghānena gandhaṃ ghāyitvā … pe … jivhāya rasaṃ sāyitvā … pe … kāyena phoṭṭhabbaṃ phusitvā … pe … manasā dhammaṃ viññāya nimittaggāhī hoti anubyañjanaggāhī.	Therein what is craving for the formless?
Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya na paṭipajjati, na rakkhati manindriyaṃ, manindriye na saṃvaraṃ āpajjati—ayaṃ vuccati “asaṃvaro”.	Lusting, infatuation, infatuation of consciousness associated with the formless element.
	This is called craving for the formless.
	These are three (types) of craving.
Tattha katamaṃ dussīlyaṃ?	(9)
Kāyiko vītikkamo, vācasiko vītikkamo, kāyikavācasiko vītikkamo—idaṃ vuccati “dussīlyaṃ”.
(32)	Therein what are another three (types of) craving?
	Craving for form, craving for the formless, craving for cessation.
Tattha katamā ariyānaṃ adassanakamyatā?
Tattha katame ariyā?
Ariyā vuccanti buddhā ca buddhasāvakā ca.	Therein what is craving for form?
Yā imesaṃ ariyānaṃ adassanakamyatā adaṭṭhukamyatā asametukamyatā asamāgantukamyatā—ayaṃ vuccati “ariyānaṃ adassanakamyatā”.	Lusting, infatuation, infatuation of consciousness associated with the element of form.
	This is called craving for form.

Tattha katamā saddhammaṃ asotukamyatā?
Tattha katamo saddhammo?	Therein what is craving for the formless?
Cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, pañcindriyāni, pañca balāni, satta bojjhaṅgā, ariyo aṭṭhaṅgiko maggo—ayaṃ vuccati “saddhammo”.	Lusting, infatuation, infatuation of consciousness associated with the formless element.
Yā imassa saddhammassa asotukamyatā asavanakamyatā anuggahetukamyatā adhāretukamyatā—ayaṃ vuccati “saddhammaṃ asotukamyatā”.	This is called craving for the formless.


Tattha katamā upārambhacittatā?	Therein what is craving for cessation?
Tattha katamo upārambho?	Lusting, infatuation, infatuation of consciousness accompanied by annihilationistic view.
Yo upārambho anupārambho upārambhanā anupārambhanā anupārambhitattaṃ uññā avaññā paribhavo randhagavesitā—ayaṃ vuccati “upārambhacittatā”.	This is called craving for cessation.
(33)	These are three (types of) craving.
	(10)
Tattha katamaṃ muṭṭhassaccaṃ?

Yā assati ananussati appaṭissati assati assaraṇatā adhāraṇatā pilāpanatā sammussanatā—idaṃ vuccati “muṭṭhassaccaṃ”.	Therein what are “three (types of) seeking”?
	Seeking sense pleasure, seeking existence, seeking supreme practice.

Tattha katamaṃ asampajaññaṃ?
Yaṃ aññāṇaṃ adassanaṃ … pe … avijjālaṅgī moho akusalamūlaṃ—idaṃ vuccati “asampajaññaṃ”.	Therein what is seeking sense pleasure?
	That which in connection with desire is wish for sense pleasure, See section 914.
	clinging to sense pleasure.
Tattha katamo cetaso vikkhepo?	This is called seeking sense pleasure.
Yaṃ cittassa uddhaccaṃ avūpasamo cetaso vikkhepo bhantattaṃ cittassa—ayaṃ vuccati “cetaso vikkhepo”.
(34)
	Therein what is seeking existence?
Tattha katamo ayoniso manasikāro?	That which in connection with existence is wish for existence, See section 895.
Anicce “niccan”ti ayoniso manasikāro, dukkhe “sukhan”ti ayoniso manasikāro, anattani “attā”ti ayoniso manasikāro, asubhe “subhan”ti ayoniso manasikāro, saccavippaṭikulena vā cittassa āvaṭṭanā anāvaṭṭanā ābhogo samannāhāro manasikāro—ayaṃ vuccati “ayoniso manasikāro”.	clinging to existence.
	This is called seeking existence.

Tattha katamā kummaggasevanā?
Tattha katamo kummaggo?	Therein what is seeking supreme practice?
Micchādiṭṭhi, micchāsaṅkappo, micchāvācā, micchākammanto, micchāājīvo, micchāvāyāmo, micchāsati, micchāsamādhi—ayaṃ vuccati “kummaggo”.	“The world is eternal” or “The world is not eternal” or, See section 815.
Yā imassa kummaggassa sevanā nisevanā saṃsevanā bhajanā sambhajanā bhatti sambhatti taṃsampavaṅkatā— ayaṃ vuccati “kummaggasevanā”.	“A being neither exists nor does not exist after death”; that which is similar, wrong view, resorting to wrong view, See section 249.
	inverted grip.
	This is called seeking supreme practice.
Tattha katamaṃ cetaso ca līnattaṃ?
Yā cittassa akalyatā akammaññatā olīyanā sallīyanā līnaṃ līyanā līyitattaṃ thinaṃ thiyanā thiyitattaṃ cittassa—idaṃ vuccati “cetaso ca līnattaṃ”.
(35)	Therein what is seeking sense pleasure?
	Lust for sense pleasure and the unskilful bodily action, verbal action and mental action occurring therewith.
Tikaṃ.	This is called seeking sense pleasure.

4
Catukkaniddesa	Therein what is seeking existence?
	Lust for existence and the unskilful bodily action, verbal action and mental action occurring therewith.
Tattha katame cattāro āsavā?	This is called seeking for existence.
Kāmāsavo, bhavāsavo, diṭṭhāsavo, avijjāsavo.

	Therein what is seeking supreme practice?
Tattha katamo kāmāsavo?	Extremist view and the unskilful bodily action, verbal action and mental action occurring therewith.
Yo kāmesu kāmacchando kāmarāgo kāmanandī kāmataṇhā kāmasineho kāmapariḷāho kāmamucchā kāmajjhosānaṃ—ayaṃ vuccati “kāmāsavo”.	This is called seeking supreme practice.
	These are three (types of) seeking.
	(11)
Tattha katamo bhavāsavo?
Yo bhavesu bhavacchando … pe … bhavajjhosānaṃ—ayaṃ vuccati “bhavāsavo”.	Therein what are “three (types of) conceitedness”?
	The conceitedness thus, “I am better”; the conceitedness thus, “I am equal”; the conceitedness thus, “I am inferior”.
	These are three (types of) conceitedness.
Tattha katamo diṭṭhāsavo?	(12)
“Sassato loko”ti vā, “asassato loko”ti vā, “antavā loko”ti vā, “anantavā loko”ti vā, “taṃ jīvaṃ taṃ sarīran”ti vā, “aññaṃ jīvaṃ aññaṃ sarīran”ti vā, “hoti tathāgato paraṃ maraṇā”ti vā, “na hoti tathāgato paraṃ maraṇā”ti vā, “hoti ca na ca hoti tathāgato paraṃ maraṇā”ti vā, “neva hoti na na hoti tathāgato paraṃ maraṇā”ti vā.
Yā evarūpā diṭṭhi diṭṭhigataṃ … pe … vipariyāsaggāho—ayaṃ vuccati “diṭṭhāsavo”.	Therein what are three (types of) fear?
Sabbāpi micchādiṭṭhi diṭṭhāsavo.	Fear of birth, fear of old age, fear of death.


Tattha katamo avijjāsavo?	Therein what is fear of birth?
Dukkhe aññāṇaṃ, dukkhasamudaye aññāṇaṃ, dukkhanirodhe aññāṇaṃ, dukkhanirodhagāminiyā paṭipadāya aññāṇaṃ, pubbante aññāṇaṃ, aparante aññāṇaṃ, pubbantāparante aññāṇaṃ, idappaccayatā paṭiccasamuppannesu dhammesu aññāṇaṃ.	Fear, being fearful, trembling, horripilation, mental terror dependent on birth.
Yaṃ evarūpaṃ aññāṇaṃ adassanaṃ … pe … avijjālaṅgī moho akusalamūlaṃ— ayaṃ vuccati “avijjāsavo”.	This is called fear of birth.
Ime cattāro āsavā.
(1)
	Therein what is fear of old age?
Tattha katame cattāro ganthā … pe … cattāro oghā … pe … cattāro yogā … pe … cattāri upādānāni?	Fear, being fearful, trembling, horripilation, mental terror dependent on old age.
Kāmupādānaṃ, diṭṭhupādānaṃ, sīlabbatupādānaṃ, attavādupādānaṃ.	This is called fear of old age.


Tattha katamaṃ kāmupādānaṃ?	Therein what is fear of death?
Yo kāmesu kāmacchando … pe … kāmajjhosānaṃ—idaṃ vuccati “kāmupādānaṃ”.	Fear, being fearful, trembling, horripilation, mental terror dependent on death.
	This is called fear of death.
	These are three (types of) fear.
Tattha katamaṃ diṭṭhupādānaṃ?	(13)
“Natthi dinnaṃ, natthi yiṭṭhaṃ … pe … ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī”ti.
Yā evarūpā diṭṭhi diṭṭhigataṃ … pe … vipariyāsaggāho—idaṃ vuccati “diṭṭhupādānaṃ”.	Therein what are “three (types of) darkness”?
Ṭhapetvā sīlabbatupādānañca attavādupādānañca sabbāpi micchādiṭṭhi diṭṭhupādānaṃ.	Concerning past time one is puzzled, doubts, is indeterminate, is not clear; or concerning future time one is puzzled, doubts, is indeterminate, is not clear; or now, concerning present time, one is puzzled, doubts, is indeterminate, is not clear.
	These are three (types of) darkness.
	(14)
Tattha katamaṃ sīlabbatupādānaṃ?
Ito bahiddhā samaṇabrāhmaṇānaṃ sīlena suddhi vatena suddhi sīlabbatena suddhīti.	Therein what are “three sense-bases of heresy”?
Yā evarūpā diṭṭhi diṭṭhigataṃ … pe … vipariyāsaggāho—idaṃ vuccati “sīlabbatupādānaṃ”.	Herein a certain one, recluse or Brahmin, says thus, views thus, “Whatsoever pleasure, pain or neither-pain-nor-pleasure a man experiences, all this is due to past action”; also herein a certain one, recluse or Brahmin, says thus, views thus, “Whatsoever pleasure, pain or neither-pain-nor-pleasure a man experiences, all this is due to the creation of a supreme deity”; also herein a certain one, recluse or Brahmin, says thus, views thus, “Whatsoever pleasure, pain or neither-pain-nor-pleasure a man experiences,
	all this is without cause, without reason”.
	These are three sense-bases of heresy.
Tattha katamaṃ attavādupādānaṃ?	(15)
Idha assutavā puthujjano ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto—rūpaṃ attato samanupassati rūpavantaṃ vā attānaṃ attani vā rūpaṃ rūpasmiṃ vā attānaṃ.
Vedanaṃ … pe … saññaṃ … pe … saṅkhāre … pe … viññāṇaṃ attato samanupassati viññāṇavantaṃ vā attānaṃ attani vā viññāṇaṃ viññāṇasmiṃ vā attānaṃ.	Therein what are “three (types of) impediment”?
Yā evarūpā diṭṭhi diṭṭhigataṃ … pe … vipariyāsaggāho—idaṃ vuccati “attavādupādānaṃ”.	Impediment of lust; impediment of hatred; impediment of delusion.
Imāni cattāri upādānāni.	These are three (types of) impediment.
(2–‍5)	(16)

Tattha katame cattāro taṇhuppādā?	Therein what are “three (types of) taint?
Cīvarahetu vā bhikkhuno taṇhā uppajjamānā uppajjati, piṇḍapātahetu vā bhikkhuno taṇhā uppajjamānā uppajjati, senāsanahetu vā bhikkhuno taṇhā uppajjamānā uppajjati, itibhavābhavahetu vā bhikkhuno taṇhā uppajjamānā uppajjati—ime cattāro taṇhuppādā.	The taint of lust; the taint of hatred; the taint of delusion.
(6)	These are three (types of) taint.
	(17)
Tattha katamāni cattāri agatigamanāni?
Chandāgatiṃ gacchati, dosāgatiṃ gacchati, mohāgatiṃ gacchati, bhayāgatiṃ gacchati.	Therein what are “three (types of) impurity”?
Yā evarūpā agati agatigamanaṃ chandagamanaṃ vaggagamanaṃ vārigamanaṃ—imāni cattāri agatigamanāni.	Impurity of lust; impurity of hatred; impurity of delusion.
(7)	These are three (types of) impurity.
	(18)
Tattha katame cattāro vipariyāsā?
Anicce “niccan”ti saññāvipariyāso cittavipariyāso diṭṭhivipariyāso, dukkhe “sukhan”ti saññāvipariyāso cittavipariyāso diṭṭhivipariyāso, anattani “attā”ti saññāvipariyāso cittavipariyāso diṭṭhivipariyāso, asubhe “subhan”ti saññāvipariyāso cittavipariyāso diṭṭhivipariyāso—ime cattāro vipariyāsā.	Therein what are “three (types of) discrepancy”?
(8)	Discrepancy of lust; discrepancy of hatred; discrepancy of delusion.
	These are three (types of) discrepancy.
Tattha katame cattāro anariyavohārā?	(19)
Adiṭṭhe diṭṭhavāditā, assute sutavāditā, amute mutavāditā, aviññāte viññātavāditā—ime cattāro anariyavohārā.
(9)	Therein what are “another three (types of) discrepancy”?
	Discrepancy of bodily (action); discrepancy of verbal (action); discrepancy of mental (action).
Tattha katame aparepi cattāro anariyavohārā?	These are three (types of) discrepancy.
Diṭṭhe adiṭṭhavāditā, sute assutavāditā, mute amutavāditā, viññāte aviññātavāditā—ime cattāro anariyavohārā.	(20)
(10)
	Therein what are “three (types of) fire”?
Tattha katamāni cattāri duccaritāni?	The fire of lust; the fire of hatred; the fire of delusion.
Pāṇātipāto, adinnādānaṃ, kāmesumicchācāro, musāvādo—imāni cattāri duccaritāni.	These are three (types of) fire.
(11)	(21)

Tattha katamāni aparānipi cattāri duccaritāni?	Therein what are “three (types of) acridity”?
Musāvādo, pisuṇā vācā, pharusā vācā, samphappalāpo—imāni cattāri duccaritāni.	The acridity of lust; the acridity of hatred; the acridity of delusion.
(12)	These are three (types of) acridity.
	(22)
Tattha katamāni cattāri bhayāni?
Jātibhayaṃ, jarābhayaṃ, byādhibhayaṃ, maraṇabhayaṃ—imāni cattāri bhayāni.	Therein what are another three (types of) acridity?
(13)	The acridity of bodily (action); the acridity of verbal (action); the acridity of mental (action).
	These are three (types of) acridity.
Tattha katamāni aparānipi cattāri bhayāni?	(23)
Rājabhayaṃ, corabhayaṃ, aggibhayaṃ, udakabhayaṃ—imāni cattāri bhayāni.
(14)	Therein what is “gratification view”?
	Herein a certain one, recluse or Brahmin, says thus, views thus, “There is no fault in sense pleasures”; he plunges into sense pleasures.
Tattha katamāni aparānipi cattāri bhayāni?	This is called gratification view.
Ūmibhayaṃ, kumbhīlabhayaṃ, āvaṭṭabhayaṃ, susukābhayaṃ—imāni cattāri bhayāni.
(15)
	Therein what is “soul view”?
Tattha katamāni aparānipi cattāri bhayāni?	Herein the unlearned worldling who does not recognize the Noble Ones, is not versed in the teaching of the Noble Ones, is not disciplined in the teaching of the Noble Ones; does not recognize skilful men, is not versed in the teaching of skilful men, is not disciplined in the teaching of skilful men; regards material qualities as soul; or soul as having material qualities; or material qualities (as being) in soul; or soul (as being) in material qualities; feeling.
Attānuvādabhayaṃ, parānuvādabhayaṃ, daṇḍabhayaṃ, duggatibhayaṃ—imāni cattāri bhayāni.	Complete in general form of final example.
(16)	Perception.
	Complete in general form of final example.
Tattha katamā catasso diṭṭhiyo?	Volitional activities.
“Sayaṃkataṃ sukhadukkhan”ti saccato thetato diṭṭhi uppajjati, “paraṃkataṃ sukhadukkhan”ti saccato thetato diṭṭhi uppajjati, “sayaṃkatañca paraṃkatañca sukhadukkhan”ti saccato thetato diṭṭhi uppajjati, “asayaṃkāraṃ aparaṅkāraṃ adhiccasamuppannaṃ sukhadukkhan”ti saccato thetato diṭṭhi uppajjati—imā catasso diṭṭhiyo.	Complete in general form of final example.
(17)	Regards consciousness as soul; or soul as having consciousness; or consciousness (as being) in soul; or soul (as being) in consciousness; that which is similar, wrong view, resorting to wrong view, See section 249.
	inverted grip.
Catukkaṃ.	This is called soul view.

5
Pañcakaniddesa	Therein what is “false view”?
	“There is no alms-giving; there is no sacrifice, See section 971.
Tattha katamāni pañcorambhāgiyāni saṃyojanāni?	(there are not) those who themselves having fully known, having realized this world and the next world, make it known (to others)”; that which is similar, wrong view, resorting to wrong view, See section 249.
Sakkāyadiṭṭhi, vicikicchā, sīlabbataparāmāso, kāmacchando, byāpādo—imāni pañcorambhāgiyāni saṃyojanāni.	inverted grip.
(1)	This is called false view, eternalistic view, gratification view, individuality view, soul view, annihila-tionistic view, false view.

Tattha katamāni pañcuddhambhāgiyāni saṃyojanāni?
Rūparāgo, arūparāgo, māno, uddhaccaṃ, avijjā—imāni pañcuddhambhāgiyāni saṃyojanāni.	Therein what is “tedium”?
(2)	Tedium, having tedium, displeasure, being displeased, dissatisfaction, dread of remote abodes or certain higher skilful dhammas.
	This is called tedium.
Tattha katamāni pañca macchariyāni?
Āvāsamacchariyaṃ, kulamacchariyaṃ, lābhamacchariyaṃ, vaṇṇamacchariyaṃ, dhammamacchariyaṃ—imāni pañca macchariyāni.
(3)	Therein what is “troubling”?
	Herein a certain one hurts (other) beings with the hand or with a clod or with a stick or with a sword or with a rope or with one thing or another; that which is similar, harassing, hurting, annoying, injuring, provoking, enraging, striking others.
Tattha katame pañca saṅgā?	This is called troubling.
Rāgasaṅgo, dosasaṅgo, mohasaṅgo, mānasaṅgo, diṭṭhisaṅgo—ime pañca saṅgā.
(4)
	Therein what is “wrong behaviour”?
Tattha katame pañca sallā?	Wrong behaviour, lawless behaviour by means of the body; wrong behaviour, lawless behaviour by means of speech; wrong behaviour, lawless behaviour by means of the mind.
Rāgasallaṃ, dosasallaṃ, mohasallaṃ, mānasallaṃ, diṭṭhisallaṃ—ime pañca sallā.	This is called wrong behaviour.
(5)	(25)

Tattha katame pañca cetokhilā?	Therein what is “contumacy”?
Satthari kaṅkhati vicikicchati nādhimuccati na sampasīdati, dhamme kaṅkhati vicikicchati nādhimuccati na sampasīdati, saṃghe kaṅkhati vicikicchati nādhimuccati na sampasīdati, sikkhāya kaṅkhati vicikicchati nādhimuccati na sampasīdati, sabrahmacārīsu kupito hoti anattamano āhatacitto khilajāto—ime pañca cetokhilā.	Having been spoken to in accordance with the Teaching there is act of contumacy, state of contumacy, contumacy, contrariness, captiousness, disregard, being disregardful, disrespect, non-deference.
(6)	This is called contumacy.

Tattha katame pañca cetaso vinibandhā?
Kāme avītarāgo hoti avigatacchando avigatapemo avigatapipāso avigatapariḷāho avigatataṇho; kāye avītarāgo hoti … rūpe avītarāgo hoti … yāvadatthaṃ udarāvadehakaṃ bhuñjitvā seyyasukhaṃ passasukhaṃ middhasukhaṃ anuyutto viharati; aññataraṃ devanikāyaṃ paṇidhāya brahmacariyaṃ carati—“imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā”ti—ime pañca cetasovinibandhā.	Therein what is “having bad friends”?
(7)	There are those persons who are without confidence, of wrong morality, without learning, mean, of no wisdom; that which is dependence on, strong dependence on, complete dependence on, approaching, approaching intimately, devotion to, complete devotion to, entanglement with them.
	This is called having bad friends.
Tattha katamāni pañca nīvaraṇāni?
Kāmacchandanīvaraṇaṃ, byāpādanīvaraṇaṃ, thinamiddhanīvaraṇaṃ, uddhaccakukkuccanīvaraṇaṃ, vicikicchānīvaraṇaṃ—imāni pañca nīvaraṇāni.
(8)	Therein what is “diversity of perception”?
	Perception (connected with) desire, perception (connected with) ill-will, perception (connected with) cruelty.
Tattha katamāni pañca kammāni ānantarikāni?	This is called diversity of perception.
Mātā jīvitā voropitā hoti, pitā jīvitā voropito hoti, arahanto jīvitā voropito hoti, duṭṭhena cittena tathāgatassa lohitaṃ uppāditaṃ hoti, saṃgho bhinno hoti—imāni pañca kammāni ānantarikāni.	All unskilful perception is diversity of perception.
(9)	(26)

Tattha katamā pañca diṭṭhiyo?	Therein what is “distraction”?
“Saññī attā hoti arogo paraṃ maraṇā”ti ittheke abhivadanti, “asaññī attā hoti arogo paraṃ maraṇā”ti ittheke abhivadanti, “nevasaññīnāsaññī attā hoti arogo paraṃ maraṇā”ti ittheke abhivadanti, sato vā pana sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti, diṭṭhadhammanibbānaṃ vā paneke abhivadanti—imā pañca diṭṭhiyo.	That which is distraction of consciousness, disquietude, mental wavering, turmoil of consciousness.
(10)	This is called distraction.

Tattha katame pañca verā?
Pāṇātipāto, adinnādānaṃ, kāmesumicchācāro, musāvādo, surāmerayamajjapamādaṭṭhānā—ime pañca verā.	Therein what is “indolence”?
(11)	Wrong bodily action or wrong verbal action or wrong mental action
	or the succumbing and repeated succumbing of consciousness to the five strands of sense pleasures, or not working carefully, not working constantly, working spasmodically, being stagnant, relinquishing wish, relinquishing the task, non-pursuance, non-development, non-repetition, non-resolution, non-practising, heedlessness in the development of skilful dhammas.
Tattha katame pañca byasanā?	This is called indolence.
Ñātibyasanaṃ, bhogabyasanaṃ, rogabyasanaṃ, sīlabyasanaṃ, diṭṭhibyasanaṃ—ime pañca byasanā.
(12)
	Therein what is “heedlessness”?
Tattha katame pañca akkhantiyā ādīnavā?	Wrong bodily action or wrong
Bahuno janassa appiyo hoti amanāpo, verabahulo ca hoti, vajjabahulo ca, sammūḷho kālaṃ karoti, kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati—ime pañca akkhantiyā ādīnavā.	verbal action or wrong mental action or the succumbing and repeated succumbing of consciousness to the five strands of sense pleasures, or not working carefully, not working constantly, working spasmodically, being stagnant, relinquishing wish, relinquishing the task, non-pursuance, non-development, non-repetition, non-resolution, non-practising, heedlessness in the development of skilful dhammas; that which is similar, heedlessness, being heedless, state of being heedless.
(13)	This is called heedlessness.
	(27)
Tattha katamāni pañca bhayāni?
Ājīvakabhayaṃ, asilokabhayaṃ, parisasārajjabhayaṃ, maraṇabhayaṃ, duggatibhayaṃ—imāni pañca bhayāni.	Therein what is “discontent”?
(14)	The greater desire of one discontented with such requisites as robe, alms-food, dwelling, medicine for helping the sick or with the five strands of sense pleasures; that which is similar, wishing, act of wishing, discontent, lust, infatuation, infatuation of consciousness.
	This is called discontent.
Tattha katame pañca diṭṭhadhammanibbānavādā?
Idhekacco samaṇo vā brāhmaṇo vā evaṃvādī hoti evaṃdiṭṭhī—“yato kho, bho, ayaṃ attā pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti, ettāvatā kho, bho, ayaṃ attā paramadiṭṭhadhammanibbānappatto hotī”ti.
Ittheke sato sattassa paramadiṭṭhadhammanibbānaṃ paññapenti.	Therein what is “absence of awareness”?
	That which is absence of knowledge, absence of vision, See section 180.
	barrier of ignorance, the unskilful root of delusion.
Tamañño evamāha—“atthi kho, bho, eso attā yaṃ tvaṃ vadesi ‘neso natthī’ti vadāmi.	This is called absence of awareness.
No ca kho, bho, ayaṃ attā ettāvatā paramadiṭṭhadhammanibbānappatto hoti.
Taṃ kissa hetu?
Kāmā hi, bho, aniccā dukkhā vipariṇāmadhammā.	Therein what is “wish for the most”?
Tesaṃ vipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā.	The greater desire of one discontented with such requisites as robe, alms-food, dwelling, medicine for helping the sick or with the five strands of sense pleasures; that which is similar, wishing, act of wishing, wish for the most, lust, infatuation, infatuation of consciousness.
Yato kho, bho, ayaṃ attā vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati, ettāvatā kho, bho, ayaṃ attā paramadiṭṭhadhammanibbānappatto hotī”ti.	This is called wish for the most.
Ittheke sato sattassa paramadiṭṭhadhammanibbānaṃ paññapenti.	(28)

	Therein what is “absence of sense of shame”?
Tamañño evamāha—“atthi kho, bho, eso attā yaṃ tvaṃ vadesi.	That which is not having shame where there should be shame, not having shame at the attaining of bad unskilful dhammas.
‘Neso natthī’ti vadāmi.	This is called absence of sense of shame.
No ca kho, bho, ayaṃ attā ettāvatā paramadiṭṭhadhammanibbānappatto hoti.
Taṃ kissa hetu?
Yadeva tattha vitakkitaṃ vicāritaṃ etena etaṃ oḷārikaṃ akkhāyati.	Therein what is “absence of fear of blame”?
Yato kho, bho, ayaṃ attā vitakkavicārānaṃ vūpasamā … pe … dutiyaṃ jhānaṃ upasampajja viharati, ettāvatā kho, bho, ayaṃ attā paramadiṭṭhadhammanibbānappatto hotī”ti.	That which is not having fear of blame where there should be fear of blame, not having fear of blame at the attaining of bad unskilful dhammas.
Ittheke sato sattassa paramadiṭṭhadhammanibbānaṃ paññapenti.	This is called absence of fear of blame.


Tamañño evamāha—“atthi kho, bho, eso attā yaṃ tvaṃ vadesi.	Therein what is “heedlessness”?
‘Neso natthī’ti vadāmi.	Wrong bodily action or wrong verbal action or wrong mental action or the succumbing and repeated succumbing of consciousness to the five strands of sense pleasures, or not working carefully,
No ca kho, bho, ayaṃ attā ettāvatā paramadiṭṭhadhammanibbānappatto hoti.	not working constantly, working spasmodically, being stagnant, relinquishing wish,
Taṃ kissa hetu?	relinquishing the task, non-pursuance, non-development, non-repetition, non-resolution, non-practising, heedlessness in the development of skilful dhammas; that which is similar, heedlessness, being heedless, state of being heedless.
Yadeva tattha pītigataṃ cetaso uppilāvitaṃ, etena etaṃ oḷārikaṃ akkhāyati.	This is called heedlessness.
Yato kho, bho, ayaṃ attā pītiyā ca virāgā … pe … tatiyaṃ jhānaṃ upasampajja viharati, ettāvatā kho, bho, ayaṃ attā paramadiṭṭhadhammanibbānappatto hotī”ti.	(29)
Ittheke sato sattassa paramadiṭṭhadhammanibbānaṃ paññapenti.
	Therein what is “disregard”?
	That which is disregard, being disregardful, disrespect, non-deference, irreverence, being irreverent, state of being irreverent, unmannerliness, absence of esteem.
Tamañño evamāha—“atthi kho, bho, eso attā yaṃ tvaṃ vadesi.	This is called disregard.
‘Neso natthī’ti vadāmi.
No ca kho, bho, ayaṃ attā ettāvatā paramadiṭṭhadhammanibbānappatto hoti.
Taṃ kissa hetu?	Therein what is “contumacy”?
Yadeva tattha sukhapīti cetaso ābhogo, etena etaṃ oḷārikaṃ akkhāyati.	Having been spoken to in accordance with the Teaching there is act of contumacy, state of contumacy, contumacy, contrariness, captiousness, disregard, being disregardful, disrespect, non-deference.
Yato kho, bho, ayaṃ attā sukhassa ca pahānā … pe … catutthaṃ jhānaṃ upasampajja viharati, ettāvatā kho, bho, ayaṃ attā paramadiṭṭhadhammanibbānappatto hotī”ti.	This is called contumacy.
Ittheke sato sattassa paramadiṭṭhadhammanibbānaṃ paññapenti.
Ime pañca diṭṭhadhammanibbānavādā.
(15)	Therein what is “having bad friends”?
	There are those persons who are without confidence, of wrong morality, without learning, mean, of no wisdom; that which is dependence on, strong dependence on, complete dependence on, approaching, approaching intimately, devotion to, complete devotion to, entanglement with them.
Pañcakaṃ.	This is called having bad friends.
	(30)
6
Chakkaniddesa	Therein what is “non-confidence”?
	Herein a certain one is without confidence, does not believe in the Buddha or the Teaching or the Order; that which is similar, non-confidence, being non-confident, not putting trust in, not having much faith.
Tattha katamāni cha vivādamūlāni?	This is called non-confidence.
Kodho, makkho, issā, sāṭheyyaṃ, pāpicchatā, sandiṭṭhiparāmāsitā—imāni cha vivādamūlāni.
(1)
	Therein what is “not knowing entreaty”?
Tattha katame cha chandarāgā?	Five (types of) meanness: Meanness (concerning) dwelling, meanness (concerning) family, meanness (concerning) gain, meanness (concerning) reputation, meanness (concerning) the Doctrine; that which is similar, meanness, being mean, state of being mean, avarice, ignobleness, niggardliness, cramped state of mind.
Chandarāgā gehasitā dhammā.	This is called not knowing entreaty.
Manāpiyesu rūpesu gehasito rāgo sārāgo cittassa sārāgo, manāpiyesu saddesu … pe … manāpiyesu gandhesu … pe … manāpiyesu rasesu … pe … manāpiyesu phoṭṭhabbesu … pe … manāpiyesu dhammesu gehasito rāgo sārāgo cittassa sārāgo—ime cha chandarāgā.
(2)
	Therein what is “indolence”?
Tattha katamāni cha virodhavatthūni?	Wrong bodily action or wrong verbal action or wrong mental action or the succumbing and repeated succumbing of consciousness to the five strands of sense pleasures, or not working carefully, not working constantly, working spasmodically, being stagnant,
Amanāpiyesu rūpesu cittassa āghāto paṭighāto caṇḍikkaṃ asuropo anattamanatā cittassa, amanāpiyesu saddesu … pe … amanāpiyesu gandhesu … pe … amanāpiyesu rasesu … pe … amanāpiyesu phoṭṭhabbesu … pe … amanāpiyesu dhammesu cittassa āghāto paṭighāto caṇḍikkaṃ asuropo anattamanatā cittassa—imāni cha virodhavatthūni.	relinquishing wish, relinquishing the task, non-pursuance, non-development, non-repetition,
(3)	non-resolution, non-practising, heedlessness.
	In the development of skilful dhammas.
Tattha katame cha taṇhākāyā?	This is called indolence.
Rūpataṇhā, saddataṇhā, gandhataṇhā, rasataṇhā, phoṭṭhabbataṇhā, dhammataṇhā—ime cha taṇhākāyā.	(31)
(4)
	Therein what is “distraction”?
Tattha katame cha agāravā?	That which is distraction of consciousness, disquietude, mental wavering, turmoil of consciousness.
Satthari agāravo viharati appatisso, dhamme agāravo viharati appatisso, saṃghe agāravo viharati appatisso, sikkhāya agāravo viharati appatisso, appamāde agāravo viharati appatisso, paṭisanthāre agāravo viharati appatisso—ime cha agāravā.	This is called distraction.
(5)

Tattha katame cha parihāniyā dhammā?	Therein what is “absence of restraint”?
Kammārāmatā, bhassārāmatā, niddārāmatā, saṅgaṇikārāmatā, saṃsaggārāmatā, papañcārāmatā—ime cha parihāniyā dhammā.	Herein a certain one seeingavisible(object) with the eye, takes in the general appearance, takes in the detail.
(6)	For whatever reason a person is dwelling without controlling the faculty of eye, covetousness and mental pain, bad unskilful dhammas may (will) follow.
	He does not exercise restraint thereof; he does not safeguard the faculty of eye; he does not undertake restraint in the faculty of eye.
Tattha katame aparepi cha parihāniyā dhammā?	Hearing an audible (object) with the ear.
Kammārāmatā, bhassārāmatā, niddārāmatā, saṅgaṇikārāmatā, dovacassatā, pāpamittatā—ime cha parihāniyā dhammā.	Complete in general form of first example.
(7)	Smelling an odorous (object) with the nose.
	Complete in general form of first example.
Tattha katame cha somanassupavicārā?	Tasting a sapid (object) with the tongue.
Cakkhunā rūpaṃ disvā somanassaṭṭhāniyaṃ rūpaṃ upavicarati, sotena saddaṃ sutvā … pe … ghānena gandhaṃ ghāyitvā … pe … jivhāya rasaṃ sāyitvā … pe … kāyena phoṭṭhabbaṃ phusitvā … pe … manasā dhammaṃ viññāya somanassaṭṭhāniyaṃ dhammaṃ upavicarati—ime cha somanassupavicārā.	Complete in general form of first example.
(8)	Touching a tangible (object) with the body.
	Complete in general form of first example.
Tattha katame cha domanassupavicārā?	Cognizing an ideational (object) with the mind, takes in the general appearance, takes in the detail.
Cakkhunā rūpaṃ disvā domanassaṭṭhāniyaṃ rūpaṃ upavicarati, sotena saddaṃ sutvā … pe … ghānena gandhaṃ ghāyitvā … pe … jivhāya rasaṃ sāyitvā … pe … kāyena phoṭṭhabbaṃ phusitvā … pe … manasā dhammaṃ viññāya domanassaṭṭhāniyaṃ dhammaṃ upavicarati—ime cha domanassupavicārā.	For whatever reason a person is dwelling without controlling the faculty of mind, covetousness and mental pain, bad unskilful dhammas may (will) follow.
(9)	He does not exercise restraint thereof; he does not safeguard the faculty of mind; he does not undertake restraint in the faculty of mind.
	This is called absence of restraint
Tattha katame cha upekkhupavicārā?
Cakkhunā rūpaṃ disvā upekkhāṭṭhāniyaṃ rūpaṃ upavicarati, sotena saddaṃ sutvā … pe … ghānena gandhaṃ ghāyitvā … pe … jivhāya rasaṃ sāyitvā … pe … kāyena phoṭṭhabbaṃ phusitvā … pe … manasā dhammaṃ viññāya upekkhāṭṭhāniyaṃ dhammaṃ upavicarati—ime cha upekkhupavicārā.	Therein what is “wrong morality”?
(10)	Bodily transgression, verbal transgression, both bodily and verbal transgression.
	This is called wrong morality.
Tattha katamāni cha gehasitāni somanassāni?	(32)
Manāpiyesu rūpesu gehasitaṃ cetasikaṃ sātaṃ cetasikaṃ sukhaṃ cetosamphassajaṃ sātaṃ sukhaṃ vedayitaṃ cetosamphassajā sātā sukhā vedanā, manāpiyesu saddesu … pe … manāpiyesu gandhesu … pe … manāpiyesu rasesu … pe … manāpiyesu phoṭṭhabbesu … pe … manāpiyesu dhammesu gehasitaṃ cetasikaṃ sātaṃ cetasikaṃ sukhaṃ cetosamphassajaṃ sātaṃ sukhaṃ vedayitaṃ cetosamphassajā sātā sukhā vedanā—imāni cha gehasitāni somanassāni.
(11)	Therein what is “absence of desire to see Noble Ones”?
	Therein what are Noble Ones?
Tattha katamāni cha gehasitāni domanassāni?	Buddhas and the disciples of the Buddhas are called Noble Ones; that which is absence of desire to see, absence of desire to look at, absence of desire to go near, absence of desire to come together with these Noble Ones.
Amanāpiyesu rūpesu gehasitaṃ cetasikaṃ asātaṃ cetasikaṃ dukkhaṃ cetosamphassajaṃ asātaṃ dukkhaṃ vedayitaṃ cetosamphassajā asātā dukkhā vedanā, amanāpiyesu saddesu … pe … amanāpiyesu gandhesu … pe … amanāpiyesu rasesu … pe … amanāpiyesu phoṭṭhabbesu … pe … amanāpiyesu dhammesu gehasitaṃ cetasikaṃ asātaṃ cetasikaṃ dukkhaṃ cetosamphassajaṃ asātaṃ dukkhaṃ vedayitaṃ cetosamphassajā asātā dukkhā vedanā—imāni cha gehasitāni domanassāni.	This is called absence of desire to see Noble Ones.
(12)

Tattha katamā cha gehasitā upekkhā?	Therein what is “absence of desire to hear the true Doctrine”?
Upekkhāṭṭhāniyesu rūpesu gehasitaṃ cetasikaṃ neva sātaṃ nāsātaṃ cetosamphassajaṃ adukkhamasukhaṃ vedayitaṃ cetosamphassajā adukkhamasukhā vedanā, upekkhāṭṭhāniyesu saddesu … pe … upekkhāṭṭhāniyesu gandhesu … pe … upekkhāṭṭhāniyesu rasesu … pe … upekkhāṭṭhāniyesu phoṭṭhabbesu … pe … upekkhāṭṭhāniyesu dhammesu gehasitaṃ cetasikaṃ neva sātaṃ nāsātaṃ cetosamphassajaṃ adukkhamasukhaṃ vedayitaṃ cetosamphassajā adukkhamasukhā vedanā—imā cha gehasitā upekkhā.	Therein what is the true Doctrine?
(13)	The four establishments of mindfulness, the four right exertions, the four sense-bases of accomplishment, five faculties, five powers, the seven
	awakening factors, the Noble Eightfold Path; this is called the true Doctrine.
Tattha katamā cha diṭṭhiyo?	That which is absence of desire to hear, absence of desire to listen, absence of desire to promote, absence of desire to retain this true Doctrine.
“Atthi me attā”ti vā assa saccato thetato diṭṭhi uppajjati, “natthi me attā”ti vā assa saccato thetato diṭṭhi uppajjati, “attanā vā attānaṃ sañjānāmī”ti vā assa saccato thetato diṭṭhi uppajjati, “attanā vā anattānaṃ sañjānāmī”ti vā assa saccato thetato diṭṭhi uppajjati, “anattanā vā attānaṃ sañjānāmī”ti vā assa saccato thetato diṭṭhi uppajjati; atha vā panassa evaṃdiṭṭhi hoti—“so me ayaṃ attā vado vedeyyo tatra tatra dīgharattaṃ kalyāṇapāpakānaṃ kammānaṃ vipākaṃ paccanubhoti.	This is called absence of desire to hear the true Doctrine.
Na so jāto nāhosi, na so jāto na bhavissati, nicco dhuvo sassato avipariṇāmadhammo”ti vā panassa saccato thetato diṭṭhi uppajjati.
Imā cha diṭṭhiyo.
(14)	Therein what is “reproachful state of mind”?

Chakkaṃ.	Therein what is reproach?
	That which is reproach, repeated reproach, being reproachful, being repeatedly reproachful, state of being repeatedly reproachful, contempt, despising, reviling, finding fault.
7	This is called reproachful state of mind.
Sattakaniddesa	(33)

Tattha katame sattānusayā?	Therein what is “unmindfulness”?
Kāmarāgānusayo, paṭighānusayo, mānānusayo, diṭṭhānusayo, vicikicchānusayo, bhavarāgānusayo, avijjānusayo—ime satta anusayā.	That which is absence of mindfulness, absence of constant mindfulness, absence of recollection, absence of mindfulness, absence of act of remembering, absence of bearing in mind, superficiality, forgetfulness.
(1)	This is called unmindfulness.

Tattha katamāni satta saṃyojanāni?
Kāmarāgasaṃyojanaṃ, paṭighasaṃyojanaṃ, mānasaṃyojanaṃ, diṭṭhisaṃyojanaṃ, vicikicchāsaṃyojanaṃ, bhavarāgasaṃyojanaṃ, avijjāsaṃyojanaṃ—imāni satta saṃyojanāni.	Therein what is “absence of awareness”?
(2)	That which is absence of knowledge, absence of vision, See section 180.
	barrier of ignorance, the unskilful root of delusion.
Tattha katamāni satta pariyuṭṭhānāni?	This is called absence of awareness.
Kāmarāgapariyuṭṭhānaṃ, paṭighapariyuṭṭhānaṃ, mānapariyuṭṭhānaṃ, diṭṭhipariyuṭṭhānaṃ, vicikicchāpariyuṭṭhānaṃ, bhavarāgapariyuṭṭhānaṃ, avijjāpariyuṭṭhānaṃ—imāni satta pariyuṭṭhānāni.
(3)
	Therein what is “mental wavering”?
Tattha katame satta asaddhammā?	That which is distraction of consciousness, disquietude, mental wavering, turmoil of consciousness.
Assaddho hoti, ahiriko hoti, anottappī hoti, appassuto hoti, kusīto hoti, muṭṭhassatī hoti, duppañño hoti—ime satta asaddhammā.	This is called mental wavering.
(4)	(34)

Tattha katamāni satta duccaritāni?	Therein what is “improper attention”?
Pāṇātipāto, adinnādānaṃ, kāmesumicchācāro, musāvādo, pisuṇā vācā, pharusā vācā, samphappalāpo—imāni satta duccaritāni.	There is improper attention thus, “In impermanence there is permanence”; there is improper attention thus, “In pain there is pleasure”; there is improper attention thus, “In absence of soul there is a soul”; there is improper attention thus, “In absence of beauty there is beauty”; or, turning of the mind, repeated turning, cognition, advertence, attention to what is contrary to truth.
(5)	This is called improper attention.

Tattha katame satta mānā?
Māno, atimāno, mānātimāno, omāno, adhimāno, asmimāno, micchāmāno—ime satta mānā.	Therein what is “dependence on the wrong path”?
(6)	Therein what is wrong path?
	Wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong samādhi; this is called wrong path.
Tattha katamā satta diṭṭhiyo?	That which is dependence on, strong dependence on, complete dependence on, approaching, approaching intimately, devotion to, complete
Idhekacco samaṇo vā brāhmaṇo vā evaṃvādī hoti evaṃdiṭṭhī—“yato kho, bho, ayaṃ attā rūpī cātumahābhūtiko mātāpettikasambhavo kāyassa bhedā ucchijjati vinassati na hoti paraṃ maraṇā, ettāvatā kho bho, ayaṃ attā sammā samucchinno hotī”ti.	devotion to, entanglement with this wrong path.
Ittheke sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti.	This is called dependence on the wrong path.
(7.
1)
	Therein what is “mental sluggishness”?
Tamañño evamāha—“atthi kho, bho, eso attā yaṃ tvaṃ vadesi.	That which is indisposition of consciousness, unwieldiness, drooping, sagging, sluggishness, being sluggish, state of being sluggish, sloth, being slothful, state of consciousness being slothful.
‘Neso natthī’ti vadāmi.	This is called mental sluggishness.
No ca kho, bho, ayaṃ attā ettāvatā sammā samucchinno hoti.	(35)
Atthi kho bho añño attā dibbo rūpī kāmāvacaro kabaḷīkārabhakkho.
Taṃ tvaṃ na jānāsi na passasi.	(Here Ends) Threefold (Exposition)
Tamahaṃ jānāmi passāmi.	17
So kho, bho, attā yato kāyassa bhedā ucchijjati vinassati na hoti paraṃ maraṇā, ettāvatā kho, bho, ayaṃ attā sammāsamucchinno hotī”ti.	10
Ittheke bho sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti.	4. Fourfold Exposition
(7.
2)	Therein what are “four defilements”?
	The defilement of desire, the defilement of existence, the defilement of wrong view, the defilement of ignorance.
Tamañño evamāha—“atthi kho, bho, eso attā yaṃ tvaṃ vadesi.
‘Neso natthī’ti vadāmi.
No ca kho, bho, ayaṃ attā ettāvatā sammā samucchinno hoti.	Therein what is the defilement of desire?
Atthi kho, bho, añño attā dibbo rūpī manomayo sabbaṅgapaccaṅgī ahīnindriyo.
Taṃ tvaṃ na jānāsi na passasi.	That which in connection with desire is wish for sense pleasure, lust for sense pleasure, passion for sense pleasure, craving for sense pleasure, fondness for sense pleasure, fevering for sense pleasure, yearning for sense pleasure, clinging to sense pleasure.
Tamahaṃ jānāmi passāmi.	This is called the defilement of desire.
So kho, bho, attā yato kāyassa bhedā ucchijjati vinassati na hoti paraṃ maraṇā, ettāvatā kho, bho, ayaṃ attā sammā samucchinno hotī”ti.
Ittheke sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti.
(7.	Therein what is the defilement of existence?
3)	That which in connection with existence is wish for existence, See section 895.
	clinging to existence.
Tamañño evamāha—“atthi kho, bho, eso attā yaṃ tvaṃ vadesi.	This is called the defilement of existence.
‘Neso natthī’ti vadāmi.
No ca kho, bho, ayaṃ attā ettāvatā sammā samucchinno hoti.
Atthi kho, bho, añño attā sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ananto ākāsoti ākāsānañcāyatanūpago.	Therein what is the defilement of wrong view?
Taṃ tvaṃ na jānāsi na passasi.	“The world is eternal” or “the world is not eternal”, “the world is finite” or “the world is infinite”, “vital principle and the body are the same” or “vital principle and the body are different”, “the Tathāgata exists after death” or “the Tathāgata does not exist after death” or “the Tathāgata exists and does not exist after death” or “the Tathāgata neither exists nor does not exist after death”; that which is similar, wrong view, resorting to wrong view, See section 249.
Tamahaṃ jānāmi passāmi.	inverted grip.
So kho, bho, attā yato kāyassa bhedā ucchijjati vinassati na hoti paraṃ maraṇā, ettāvatā kho, bho, ayaṃ attā sammā samucchinno hotī”ti.	This is called the defilement of wrong view.
Ittheke sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti.	Also all false view is the defilement of wrong view.
(7.
4)
	Therein what is the defilement of ignorance?
Tamañño evamāha—“atthi kho, bho, eso attā yaṃ tvaṃ vadesi.	Absence of knowledge of suffering; absence of knowledge of the cause of suffering; absence of knowledge of the cessation of suffering;
‘Neso natthī’ti vadāmi.	absence of knowledge of the way leading to the cessation of suffering; absence of knowledge of the ultimate beginning (of beings); absence of knowledge of the ultimate end (of beings); absence of knowledge of both the ultimate beginning and the ultimate end (of beings); absence of knowledge of specific causality and depen-dently originated dhammas; that which is similar, absence of knowledge, absence of vision, See section 180.
No ca kho, bho, ayaṃ attā ettāvatā sammā samucchinno hoti.	barrier of ignorance, the unskilful root of delusion.
Atthi kho, bho, añño attā sabbaso ākāsānañcāyatanaṃ samatikkamma anantaṃ viññāṇanti viññāṇañcāyatanūpago.	This is called the defilement of ignorance.
Taṃ tvaṃ na jānāsi na passasi.	These are four defilements.
Tamahaṃ jānāmi passāmi.	(1)
So kho, bho, attā yato kāyassa bhedā ucchijjati vinassati na hoti paraṃ maraṇā, ettāvatā kho, bho, ayaṃ attā sammā samucchinno hotī”ti.
Ittheke sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti.	Therein what are “four ties”, See Dhammasaṅgaṇī section 1140 et seq.
(7.	“four floods”, See section 914.
5)
	“four bonds”, “four graspings”?
Tamañño evamāha—“atthi kho, bho, eso attā yaṃ tvaṃ vadesi.	The grasping of desire, the grasping of wrong view, the grasping of (wrong) habits and practices, the grasping of soul theory.
‘Neso natthī’ti vadāmi.
No ca kho, bho, ayaṃ attā ettāvatā sammā samucchinno hoti.
Atthi kho, bho, añño attā sabbaso viññāṇañcāyatanaṃ samatikkamma natthi kiñcīti ākiñcaññāyatanūpago.	Therein what is the grasping of desire?
Taṃ tvaṃ na jānāsi na passasi.	That which in connection with desire is wish for sense pleasure, clinging to sense pleasure.
Tamahaṃ jānāmi passāmi.	This is called the grasping of desire.
So kho, bho, attā yato kāyassa bhedā ucchijjati vinassati na hoti paraṃ maraṇā, ettāvatā kho, bho, ayaṃ attā sammā samucchinno hotī”ti.
Ittheke sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti.
(7.	Therein what is the grasping of wrong view?
6)	“There is no alms-giving; there is no sacrifice, See section 971.
	(there are not) those who themselves having fully known, having realized this world and the next world, make it known (to others)”; that which is similar, wrong view, resorting to wrong view, See section 249.
Tamañño evamāha—“atthi kho pana eso attā yaṃ tvaṃ vadesi.	inverted grip.
‘Neso natthī’ti vadāmi.	This is called the grasping of wrong view.

No ca kho, bho, ayaṃ attā ettāvatā sammā samucchinno hoti.	Excepting the grasping of (wrong) habits and practices and the grasping of soul theory, all false view is the grasping of wrong view.
Atthi kho, bho, añño attā sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanūpago.
Taṃ tvaṃ na jānāsi na passasi.
Tamahaṃ jānāmi passāmi.	Therein what is the grasping of (wrong) habits and practices?
So kho, bho, attā yato kāyassa bhedā ucchijjati vinassati na hoti paraṃ maraṇā, ettāvatā kho, bho, ayaṃ attā sammā samucchinno hotī”ti.	(The belief in) The purification by means of rule of habit, purification by means of practice, purification by means of both habit and practice of recluses and Brahmins outside this (Teaching); that which is similar, wrong view, resorting to wrong view, See section 249.
Ittheke sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti.	inverted grip.
Imā satta diṭṭhiyo.	This is called the grasping of (wrong) habits and practices.
(7.
7)
	Therein what is the grasping of soul theory?
Sattakaṃ.	Herein the unlearned worldling who does not recognize the Noble Ones, is not versed in the teaching of the Noble Ones, is not disciplined in the teaching of the Noble Ones; does not recognize skilful men, is not versed in the teaching of skilful men, is not disciplined in the teaching of skilful men; regards material qualities as soul; or soul as having material qualities; or material qualities (as being) in soul; or soul (as being) in material qualities; feeling.
	Complete in general form of final example.
8	Perception.
Aṭṭhakaniddesa	Complete in general form of final example.
	Volitional activities.
Tattha katamāni aṭṭha kilesavatthūni?	Complete in general form of final example.
Lobho, doso, moho, māno, diṭṭhi, vicikicchā, thinaṃ, uddhaccaṃ—imāni aṭṭha kilesavatthūni.	Regards consciousness as soul; or soul as having consciousness; or consciousness (as being) in soul; or soul (as being) in consciousness; that which is similar, wrong view, resorting to wrong view, See section 249.
(1)	inverted grip.
	This is called the grasping of soul theory.
Tattha katamāni aṭṭha kusītavatthūni?	These are four graspings.
	(5)

Idha bhikkhunā kammaṃ kātabbaṃ hoti.	Therein what are “four arisings of craving”?
Tassa evaṃ hoti—“kammaṃ kho me kātabbaṃ bhavissati.	When in a monk the craving arising on account of a robe arises; when in a monk the craving arising on account of food arises; when in a monk the craving arising on account of a dwelling arises; when in a monk the craving arising on account of excellent and more excellent things arises.
Kammaṃ kho pana me karontassa kāyo kilamissati.	These are four arisings of craving.
Handāhaṃ nipajjāmī”ti.	(6)
So nipajjati; na vīriyaṃ ārabhati appattassa pattiyā, anadhigatassa adhigamāya, asacchikatassa sacchikiriyāya.
Idaṃ paṭhamaṃ kusītavatthu.	Therein what are “four practices of wrong course”?
	One practises the wrong course of partiality; one practises the wrong course of hatred; one practises the wrong course of delusion; one practises the wrong course of fear; that which is similar, wrong course, the practice of wrong course, the practice of partiality, the practice of categorizing, water practice.
	These are four practices of wrong course.
Puna caparaṃ bhikkhunā kammaṃ kataṃ hoti.	(7)
Tassa evaṃ hoti—“ahaṃ kho kammaṃ akāsiṃ.
Kammaṃ kho pana me karontassa kāyo kilanto.	Therein what are “four inversions”?
Handāhaṃ nipajjāmī”ti.	Inverted perception, inverted consciousness, inverted view is thus, “In impermanence there is permanence”; inverted perception, inverted consciousness, inverted view is thus, “In pain there is pleasure”; inverted perception, inverted consciousness, inverted view is thus, “In absence of soul there is a soul”; inverted perception, inverted consciousness, inverted view is thus,“In absence of beauty there is beauty”.
So nipajjati; na vīriyaṃ ārabhati appattassa pattiyā, anadhigatassa adhigamāya, asacchikatassa sacchikiriyāya.	These are four inversions.
Idaṃ dutiyaṃ kusītavatthu.	(8)

	Therein what are “four (types of) ignoble speech”?
Puna caparaṃ bhikkhunā maggo gantabbo hoti.	Having not seen he says he has seen; having not heard he says he has heard; having not thought he says he has thought;
Tassa evaṃ hoti—“maggo kho me gantabbo bhavissati.	having not known he says he knows.
Maggaṃ kho pana me gacchantassa kāyo kilamissati.	These are four (types of) ignoble speech.
Handāhaṃ nipajjāmī”ti.	(9)
So nipajjati; na vīriyaṃ ārabhati appattassa pattiyā, anadhigatassa adhigamāya, asacchikatassa sacchikiriyāya.
Idaṃ tatiyaṃ kusītavatthu.	Therein what are “another four (types of) ignoble speech”?
	Having seen he says he has not seen; having heard he says he has not heard; having thought he says he has not thought; having known he says he does not know.
	These are four (types of) ignoble speech.
Puna caparaṃ bhikkhunā maggo gato hoti.	(10)
Tassa evaṃ hoti—“ahaṃ kho maggaṃ agamāsiṃ.
Maggaṃ kho pana me gacchantassa kāyo kilanto.	Therein what are “four (types of) wrong action”?
Handāhaṃ nipajjāmī”ti.	Killing beings, taking that which is not given, sexual misconduct, false speech.
So nipajjati; na vīriyaṃ ārabhati appattassa pattiyā, anadhigatassa adhigamāya, asacchikatassa sacchikiriyāya.	These are four (types of) wrong action.
Idaṃ catutthaṃ kusītavatthu.	(11)

	Therein what are “another four (types of) wrong action”?
Puna caparaṃ bhikkhu gāmaṃ vā nigamaṃ vā piṇḍāya caranto na labhati lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṃ pāripūriṃ.	False speech, slanderous speech, harsh speech, frivolous speech.
Tassa evaṃ hoti—“ahaṃ kho gāmaṃ vā nigamaṃ vā piṇḍāya caranto nālatthaṃ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṃ pāripūriṃ.	These are four (types of) wrong action.
Tassa me kāyo kilanto akammañño.	(12)
Handāhaṃ nipajjāmī”ti.
So nipajjati; na vīriyaṃ ārabhati appattassa pattiyā, anadhigatassa adhigamāya, asacchikatassa sacchikiriyāya.	Therein what are “four (types of) fear”?
Idaṃ pañcamaṃ kusītavatthu.	Fear of birth, fear of old age, fear of decay, fear of death.
	These are four (types of) fear.
	(13)
Puna caparaṃ bhikkhu gāmaṃ vā nigamaṃ vā piṇḍāya caranto labhati lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṃ pāripūriṃ.
Tassa evaṃ hoti—“ahaṃ kho gāmaṃ vā nigamaṃ vā piṇḍāya caranto alatthaṃ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṃ pāripūriṃ.	Therein what are “another four (types of) fear”?
Tassa me kāyo kilanto akammañño māsācitaṃ maññe.	Fear of kings, fear of thieves, fear of fire, fear of water.
Handāhaṃ nipajjāmī”ti.	These are four (types of) fear.
So nipajjati; na vīriyaṃ ārabhati appattassa pattiyā, anadhigatassa adhigamāya, asacchikatassa sacchikiriyāya.	(14)
Idaṃ chaṭṭhaṃ kusītavatthu.
	Therein what are “another four (types of) fear”?
	Fear of waves, fear of crocodiles, fear of whirlpools, fear of fierce fish.
Puna caparaṃ bhikkhuno uppanno hoti appamattako ābādho.	These are four (types of) fear.
Tassa evaṃ hoti— “uppanno kho me ayaṃ appamattako ābādho.	(15)
Atthi kappo nipajjituṃ.
Handāhaṃ nipajjāmī”ti.	Therein what are “another four (types of) fear”?
So nipajjati; na vīriyaṃ ārabhati appattassa pattiyā, anadhigatassa adhigamāya, asacchikatassa sacchikiriyāya.	Fear of self-condemnation, fear of condemnation by others, fear of punishment, fear of woeful dhammas.
Idaṃ sattamaṃ kusītavatthu.	These are four (types of) fear.
	(16)

Puna caparaṃ bhikkhu gilānā vuṭṭhito hoti aciravuṭṭhito gelaññā.	Therein what are “four wrong views”?
Tassa evaṃ hoti—“ahaṃ kho gilānā vuṭṭhito aciravuṭṭhito gelaññā.	Wrong view arises firmly as truth thus, “Pleasure and pain are produced by the self”; wrong view arises firmly as truth thus,
Tassa me kāyo dubbalo akammañño.	“Pleasure and pain are produced by another (cause)”; wrong view arises firmly as truth thus, “Pleasure and pain are produced by the self and are produced by another (cause)”; wrong view arises firmly as truth thus, “Pleasure and pain are not produced by the self, are not produced by another (cause) but arise without cause”.
Handāhaṃ nipajjāmī”ti.	These are four wrong views.
So nipajjati; na vīriyaṃ ārabhati appattassa pattiyā, anadhigatassa adhigamāya, asacchikatassa sacchikiriyāya.	(17)
Idaṃ aṭṭhamaṃ kusītavatthu.
Imāni aṭṭha kusītavatthūni.	(Here Ends) Fourfold (Exposition)
(2)	17
	10
Tattha katamesu aṭṭhasu lokadhammesu cittassa paṭighāto?	5. Fivefold Exposition
Lābhe sārāgo, alābhe paṭivirodho, yase sārāgo, ayase paṭivirodho, pasaṃsāya sārāgo, nindāya paṭivirodho, sukhe sārāgo, dukkhe paṭivirodho—imesu aṭṭhasu lokadhammesu cittassa paṭighāto.
(3)	Therein what are “five fetters belonging to low (existence)”?
	Individuality view, doubt, adherence to (wrong) habits
Tattha katame aṭṭha anariyavohārā?	and practices, wish for sense pleasure, ill-will.
Adiṭṭhe diṭṭhavāditā, assute sutavāditā, amute mutavāditā, aviññāte viññātavāditā, diṭṭhe adiṭṭhavāditā, sute assutavāditā, mute amutavāditā, viññāte aviññātavāditā—ime aṭṭha anariyavohārā.	These are five fetters belonging to low (existence).
(4)	(1)

Tattha katame aṭṭha micchattā?	Therein what are “five fetters belonging to high (existence)”?
Micchādiṭṭhi, micchāsaṅkappo, micchāvācā, micchākammanto, micchāājīvo, micchāvāyāmo, micchāsati, micchāsamādhi—ime aṭṭha micchattā.	Lust for form, lust for the formless, conceit, distraction, ignorance.
(5)	These are five fetters belonging to high (existence).
	(2)
Tattha katame aṭṭha purisadosā?
Idha bhikkhū bhikkhuṃ āpattiyā codenti.	Therein what are “five (types of) meanness”?
So bhikkhu bhikkhūhi āpattiyā codīyamāno “na sarāmi na sarāmī”ti assatiyāva nibbeṭheti.	Meanness (concerning) dwelling, meanness (concerning) family, meanness (concerning) gain, meanness (concerning) reputation, meanness (concerning) the Doctrine.
Ayaṃ paṭhamo purisadoso.	These are five (types of) meanness.
	(3)

Puna caparaṃ bhikkhū bhikkhuṃ āpattiyā codenti.	Therein what are “five adhesions”?
So bhikkhu bhikkhūhi āpattiyā codīyamāno codakaṃyeva paṭippharati—“kiṃ nu kho tuyhaṃ bālassa abyattassa bhaṇitena.	The adhesion of lust, the adhesion of hatred, the adhesion of delusion, the adhesion of conceit, the adhesion of wrong view.
Tvampi nāma maṃ bhaṇitabbaṃ maññasī”ti.	These are five adhesions.
Ayaṃ dutiyo purisadoso.	(4)

	Therein what are “five arrows”?
Puna caparaṃ bhikkhū bhikkhuṃ āpattiyā codenti.	The arrow of lust, the arrow of hatred, the arrow of delusion, the arrow of conceit, the arrow of wrong view.
So bhikkhu bhikkhūhi āpattiyā codīyamāno codakaṃyeva paccāropeti—“tvampi khosi itthannāmaṃ āpattiṃ āpanno.	These are five arrows.
Tvaṃ tāva paṭhamaṃ paṭikarohī”ti.	(5)
Ayaṃ tatiyo purisadoso.
	Therein what are “five mental spikes”?
	One is puzzled, doubts, is indeterminate, is not clear about the Teacher; one is puzzled, doubts, is indeterminate, is not clear about the Teaching; one is puzzled, doubts, is indeterminate, is not clear about the Order; one is puzzled, doubts, is indeterminate, is not clear about the precepts; one offends, displeases, mentally afflicts, becomes a spike to fellow disciples.
Puna caparaṃ bhikkhū bhikkhuṃ āpattiyā codenti.	These are five mental spikes.
So bhikkhu bhikkhūhi āpattiyā codīyamāno aññenāññaṃ paṭicarati, bahiddhā kathaṃ apanāmeti, kopañca dosañca appaccayañca pātukaroti.	(6)
Ayaṃ catuttho purisadoso.
	Therein what are “five (types of) mental bondage”?
	One is not without lust, not without wish, not without love, not without thirst, not without fever, not without craving for sense pleasure; one is not without lust for the body; one is not without lust for the form (of others).
Puna caparaṃ bhikkhū bhikkhuṃ āpattiyā codenti.
So bhikkhu bhikkhūhi āpattiyā codīyamāno saṃghamajjhe bāhāvikkhepakaṃ bhaṇati.	Having eaten as much as fills the stomach one dwells indulging in the pleasure of bed, in the pleasure of lolling, in the pleasure of sleep.
Ayaṃ pañcamo purisadoso.	One practises the religious life praying for some godly existence thus, “May I by this habit or by this practice or by this austerity or by this religious life become a (high) god or other kind of god”.
	These are five (types of) mental bondage.
	(7)
Puna caparaṃ bhikkhū bhikkhuṃ āpattiyā codenti.
So bhikkhu bhikkhūhi āpattiyā codīyamāno “nevāhaṃ āpannomhi, na panāhaṃ anāpannomhī”ti tuṇhībhūto saṃghaṃ viheseti.	Therein what are “five hindrances”?
Ayaṃ chaṭṭho purisadoso.	The hindrance of wish for sense pleasure, the hindrance of ill-will, the hindrance of sloth and torpor, the hindrance of distraction and remorse, the hindrance of doubt.
	These are five hindrances.
	(8)
Puna caparaṃ bhikkhū bhikkhuṃ āpattiyā codenti.
So bhikkhu bhikkhūhi āpattiyā codīyamāno anādiyitvā saṃghaṃ, anādiyitvā codakaṃ, sāpattikova yenakāmaṃ pakkamati.	Therein what are “five immediate resultant actions”?
Ayaṃ sattamo purisadoso.	A mother is deprived of life, a father is deprived of life, an arahant is deprived of life, with wicked consciousness the blood of the
	Tathāgata is shed, the Order is divided.
	These are five immediate resultant actions.
Puna caparaṃ bhikkhū bhikkhuṃ āpattiyā codenti.	(9)
So bhikkhu bhikkhūhi āpattiyā codīyamāno evamāha—“kiṃ nu kho tumhe āyasmanto atibāḷhaṃ mayi byāvaṭā.
Idānāhaṃ sikkhaṃ paccakkhāya hīnāyāvattissāmī”ti.	Therein what are “five wrong views”?
So sikkhaṃ paccakkhāya hīnāyāvattitvā evamāha—“idāni kho tumhe āyasmanto attamanā hothā”ti.	This some people declare thus, “The soul has perception and is not deceased after death”; this some people declare thus, “The soul has no perception and is not deceased after death”; this some people declare thus, “The soul neither has nor has not perception and is not deceased after death”; (some) make known the annihilation, the destruction, the non-existence of the existing being (after death) or some people declare Nibbāna in the present existence.
Ayaṃ aṭṭhamo purisadoso.	These are five wrong views.
Ime aṭṭha purisadosā.	(10)
(6)
	Therein what are “five hostile actions”?
Tattha katame aṭṭha asaññīvādā?	Killing beings, taking that which is not given, sexual misconduct, false speech, (taking) intoxicating beers, wines and spirits causing heedlessness.
“Rūpī attā hoti arogo paraṃ maraṇā”ti— asaññīti naṃ paññapenti; arūpī attā … pe … rūpī ca arūpī ca … pe … nevarūpīnārūpī … pe … “antavā attā hoti arogo paraṃ maraṇā”ti—asaññīti naṃ paññapenti; “anantavā attā hoti arogo paraṃ maraṇā”ti—asaññīti naṃ paññapenti; “antavā ca anantavā ca attā hoti arogo paraṃ maraṇā”ti—asaññīti naṃ paññapenti; “nevantavā nānantavā attā hoti arogo paraṃ maraṇā”ti—asaññīti naṃ paññapenti.	These are five hostile actions.
Ime aṭṭha asaññīvādā.	(11)
(7)
	Therein what are “five misfortunes”?
Tattha katame aṭṭha nevasaññīnāsaññīvādā?	Misfortune through relatives, misfortune through wealth, misfortune through disease, misfortune through (corrupted) morality, misfortune through wrong view.
“Rūpī attā hoti arogo paraṃ maraṇā”ti—nevasaññīnāsaññīti naṃ paññapenti; “arūpī attā hoti arogo paraṃ maraṇā”ti—nevasaññīnāsaññīti naṃ paññapenti; “rūpī ca arūpī ca attā hoti arogo paraṃ maraṇā”ti—nevasaññīnāsaññīti naṃ paññapenti; “nevarūpīnārūpī attā hoti arogo paraṃ maraṇā”ti—nevasaññīnāsaññīti naṃ paññapenti; “antavā attā hoti arogo paraṃ maraṇā”ti—nevasaññīnāsaññīti naṃ paññapenti; “anantavā attā hoti arogo paraṃ maraṇā”ti—nevasaññīnāsaññīti naṃ paññapenti; “antavā ca anantavā ca attā hoti arogo paraṃ maraṇā”ti—nevasaññīnāsaññīti naṃ paññapenti; “nevantavā nānantavā attā hoti arogo paraṃ maraṇā”ti— nevasaññīnāsaññīti naṃ paññapenti.	These are five misfortunes.
Ime aṭṭha nevasaññīnāsaññīvādā.	(12)
(8)
	Therein what are “the five disadvantages of impatience”?
Aṭṭhakaṃ.	One is not dear, not pleasant to many people; one is the enemy of many and has many faults; one dies confused; at the breaking up of the body
	after death one is reborn in the woeful, unhappy, ruinous state of hell.
9	These are the five disadvantages of impatience.
Navakaniddesa	(13)

Tattha katamāni nava āghātavatthūni?	Therein what are “five fears”?
“Anatthaṃ me acarī”ti āghāto jāyati; “anatthaṃ me caratī”ti āghāto jāyati; “anatthaṃ me carissatī”ti āghāto jāyati; “piyassa me manāpassa anatthaṃ acari … pe … anatthaṃ carati … pe … anatthaṃ carissatī”ti āghāto jāyati; “appiyassa me amanāpassa atthaṃ acari … pe … atthaṃ carati … pe … atthaṃ carissatī”ti āghāto jāyati.	Fear (concerning) livelihood, fear of disapproval, fear (that is) timidity in assemblies, fear of death, fear of unhappy (rebirth).
Imāni nava āghātavatthūni.	These are five fears.
(1)	(14)

Tattha katamāni nava purisamalāni?	Therein what are “five theories of Nibbāna in the present existence”?
Kodho, makkho, issā, macchariyaṃ, māyā, sāṭheyyaṃ, musāvādo, pāpicchatā, micchādiṭṭhi—imāni nava purisamalāni.	Herein a certain one, recluse or Brahmin, says thus, views thus, “Because, friend, this soul affected by, possessed of the five strands of sense pleasure, revels; therefore, friend, this soul attains the highest Nibbāna in the present existence”; thus some make known the highest Nibbāna of the existing being in the present existence.
(2)

Tattha katame navavidhā mānā?	Another said to that (person) thus, “Friend, this soul indeed exists, you say such, I do not say it does not exist.
“Seyyassa seyyohamasmī”ti māno, “seyyassa sadisohamasmī”ti māno, “seyyassa hīnohamasmī”ti māno, “sadisassa seyyohamasmī”ti māno, “sadisassa sadisohamasmī”ti māno, “sadisassa hīnohamasmī”ti māno, “hīnassa seyyohamasmī”ti māno, “hīnassa sadisohamasmī”ti māno, “hīnassa hīnohamasmī”ti māno—ime navavidhā mānā.	Indeed, friend, this soul even by this much does not attain highest Nibbāna in the
(3)	present existence, why is that?
	Friend, sense pleasures are indeed impermanent, suffering, subject to change; in them different dhammas of change arise, (also) sorrow, lamentation, pain (physical), mental pain, despair.
Tattha katame nava taṇhāmūlakā dhammā?	Because, friend, this soul, aloof from sense pleasures, See section 205.
Taṇhaṃ paṭicca pariyesanā, pariyesanaṃ paṭicca lābho, lābhaṃ paṭicca vinicchayo, vinicchayaṃ paṭicca chandarāgo, chandarāgaṃ paṭicca ajjhosānaṃ, ajjhosānaṃ paṭicca pariggaho, pariggahaṃ paṭicca macchariyaṃ, macchariyaṃ paṭicca ārakkho, ārakkhādhikaraṇaṃ daṇḍādānasatthādānakalahaviggahavivādatuvaṃtuvaṃpesuññamusāvādā aneke pāpakā akusalā dhammā sambhavanti—ime nava taṇhāmūlakā dhammā.	attains and dwells in the first jhāna, therefore, friend, this soul indeed attains highest Nibbāna in the present existence”; thus some make known the highest Nibbāna of the existing being in the present existence.
(4)

Tattha katamāni nava iñjitāni?	Another said to that (person) thus, “Friend, this soul indeed exists, you say such, I do not say that it does not exist.
“Asmī”ti iñjitametaṃ, “ahamasmī”ti iñjitametaṃ, “ayamahamasmī”ti iñjitametaṃ “bhavissan”ti iñjitametaṃ, “rūpī bhavissan”ti iñjitametaṃ, “arūpī bhavissan”ti iñjitametaṃ, “saññī bhavissan”ti iñjitametaṃ, “asaññī bhavissan”ti iñjitametaṃ, “nevasaññīnāsaññī bhavissan”ti iñjitametaṃ— imāni nava iñjitāni.	Indeed, friend, this soul even by this much does not attain highest Nibbāna in the present existence, why is that?
(5)	Therein that which is initial application and sustained application, by that much it seems to be gross.
	Because, friend, this soul, inhibiting initial application and sustained application, See section 205.
Tattha katamāni nava maññitāni … pe … nava phanditāni … pe … nava papañcitāni … pe … nava saṅkhatāni?	attains and dwells in the second jhāna, therefore, friend, this soul indeed attains highest Nibbāna in the present existence”; thus some make known the highest Nibbāna of the existing being in the present existence.
“Asmī”ti saṅkhatametaṃ, “ahamasmī”ti saṅkhatametaṃ, “ayamahamasmī”ti saṅkhatametaṃ, “bhavissan”ti saṅkhatametaṃ, “rūpī bhavissan”ti saṅkhatametaṃ, “arūpī bhavissan”ti saṅkhatametaṃ, “saññī bhavissan”ti saṅkhatametaṃ, “asaññī bhavissan”ti saṅkhatametaṃ, “nevasaññīnāsaññī bhavissan”ti saṅkhatametaṃ—imāni nava saṅkhatāni.
(6–‍9)
	Another said to that (person) thus, “Friend, this soul indeed exists, you say such, I do not say that it does not exist.
Navakaṃ.	Indeed, friend, this soul even by this much does not attain highest Nibbāna in the present existence, why is that?
	Therein that which is raptureful elation of the mind, by that much it seems to be gross.
10	Because, friend, this soul, desireless of rapture, See section 205.
Dasakaniddesa	attains and dwells in the third jhāna, therefore, friend, this soul indeed attains
	highest Nibbāna in the present existence”; thus some make known the highest Nibbāna of the existing being in the present existence.
Tattha katamāni dasa kilesavatthūni?
Lobho, doso, moho, māno, diṭṭhi, vicikicchā, thinaṃ, uddhaccaṃ, ahirikaṃ, anottappaṃ—imāni dasa kilesavatthūni.
(1)	Another said to that (person) thus, “Friend, this soul indeed exists, you say such, I do not say that it does not exist.
	Indeed, friend, this soul even by this much does not attain highest Nibbāna in the present existence, why is that?
Tattha katamāni dasa āghātavatthūni?	Therein that which is pletitanble rapture, mentally cognized, by that much it seems to be gross.
“Anatthaṃ me acarī”ti āghāto jāyati, “anatthaṃ me caratī”ti āghāto jāyati, “anatthaṃ me carissatī”ti āghāto jāyati, “piyassa me manāpassa anatthaṃ acari … pe … anatthaṃ carati … pe … anatthaṃ carissatī”ti āghāto jāyati, “appiyassa me amanāpassa atthaṃ acari … pe … atthaṃ carati … pe … atthaṃ carissatī”ti āghāto jāyati, aṭṭhāne vā pana āghāto jāyati— imāni dasa āghātavatthūni.	Because, friend, this soul, by the abandoning of pleasure, See section 205.
(2)	attains and dwells in the fourth jhāna, therefore, friend, this soul indeed attains highest Nibbāna in the present existence”; thus
	some make known the highest Nibbāna of the existing being in the present existence.
Tattha katame dasa akusalakammapathā?	These are five theories of Nibbāna in the present existence.
Pāṇātipāto, adinnādānaṃ, kāmesumicchācāro, musāvādo, pisuṇā vācā, pharusā vācā, samphappalāpo, abhijjhā, byāpādo, micchādiṭṭhi—ime dasa akusalakammapathā.	(15)
(3)
	(Here Ends) Fivefold (Exposition)
Tattha katamāni dasa saṃyojanāni?	17
Kāmarāgasaṃyojanaṃ, paṭighasaṃyojanaṃ, mānasaṃyojanaṃ, diṭṭhisaṃyojanaṃ, vicikicchāsaṃyojanaṃ, sīlabbataparāmāsasaṃyojanaṃ, bhavarāgasaṃyojanaṃ, issāsaṃyojanaṃ, macchariyasaṃyojanaṃ, avijjāsaṃyojanaṃ—imāni dasa saṃyojanāni.	10
(4)	6. Sixfold Exposition

Tattha katame dasa micchattā?	Therein what are “six roots of contention”?
Micchādiṭṭhi, micchāsaṅkappo, micchāvācā, micchākammanto, micchāājīvo, micchāvāyāmo, micchāsati, micchāsamādhi, micchāñāṇaṃ, micchāvimutti—ime dasa micchattā.	Anger, smirching, envy, hypocrisy, bad wish, stubbornness.
(5)	These are six roots of contention.
	(1)
Tattha katamā dasavatthukā micchādiṭṭhi?
“Natthi dinnaṃ, natthi yiṭṭhaṃ, natthi hutaṃ, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, natthi ayaṃ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammā paṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī”ti—ayaṃ dasavatthukā micchādiṭṭhi.	Therein what are “six (types of) lusting wish”?
(6)	dhammas of lusting wish connected with sensuousness, (viz.
	) lust, infatuation, infatuation of consciousness connected with sensuousness for pleasant visible (objects); for pleasant audible (objects).
Tattha katamā dasavatthukā antaggāhikā diṭṭhi?	Complete in general form of final example.
Sassato lokoti vā, asassato lokoti vā, antavā lokoti vā, anantavā lokoti vā, taṃ jīvaṃ taṃ sarīranti vā, aññaṃ jīvaṃ aññaṃ sarīranti vā, hoti tathāgato paraṃ maraṇāti vā, na hoti tathāgato paraṃ maraṇāti vā, hoti ca na ca hoti tathāgato paraṃ maraṇāti vā, neva hoti na na hoti tathāgato paraṃ maraṇāti vā—ayaṃ dasavatthukā antaggāhikā diṭṭhi.	For pleasant odorous (objects).
(7)	Complete in general form of final example.
	For pleasant sapid (objects).
Dasakaṃ.	Complete in general form of final example.
	For pleasant tangible (objects).
11	Complete in general form of final example.
Taṇhāvicaritaniddesa	Lust, infatuation, infatuation of consciousness connected with sensuousness for pleasant ideational (objects).
	These are six (types of) lusting wish.
Tattha katamāni aṭṭhārasa taṇhāvicaritāni ajjhattikassa upādāya?	(2)
Asmīti hoti, itthasmīti hoti, evasmīti hoti, aññathāsmīti hoti, bhavissanti hoti, itthaṃ bhavissanti hoti, evaṃ bhavissanti hoti, aññathā bhavissanti hoti, asasmīti hoti, sātasmīti hoti, siyanti hoti, itthaṃ siyanti hoti, evaṃ siyanti hoti, aññathā siyanti hoti, apāhaṃ siyanti hoti, apāhaṃ itthaṃ siyanti hoti, apāhaṃ evaṃ siyanti hoti, apāhaṃ aññathā siyanti hoti.
	Therein what are “six sense-bases of enmity”?
	Vexation of consciousness, resentment, hostility, abruptness, absence of delight of consciousness for unpleasant visible (objects); for unpleasant audible (objects).
Kathañca asmīti hoti?	Complete in general form of final example.
Kañci dhammaṃ anavakāriṃ karitvā rūpaṃ … pe … vedanaṃ … pe … saññaṃ … pe … saṅkhāre … pe … viññāṇaṃ asmīti chandaṃ paṭilabhati, asmīti mānaṃ paṭilabhati, asmīti diṭṭhiṃ paṭilabhati.	For unpleasant odorous (objects).
Tasmiṃ sati imāni papañcitāni honti— itthasmīti vā evasmīti vā aññathāsmīti vā.	Complete in general form of final example.
(1)	For unpleasant sapid (objects).
	Complete in general form of final example.
Kathañca itthasmīti hoti?	For unpleasant tangible (objects).
Khattiyosmīti vā, brāhmaṇosmīti vā, vessosmīti vā, suddosmīti vā, gahaṭṭhosmīti vā, pabbajitosmīti vā, devosmīti vā, manussosmīti vā, rūpīsmīti vā, arūpīsmīti vā, saññīsmīti vā, asaññīsmīti vā, nevasaññīnāsaññīsmīti vā—evaṃ itthasmīti hoti.	Complete in general form of final example.
(2)	Vexation of consciousness, resentment, hostility, abruptness, absence of delight of consciousness for unpleasant ideational (objects).
	These are six sense-bases of enmity.
Kathañca evasmīti hoti?	(3)
Parapuggalaṃ upanidhāya yathā so khattiyo tathāhaṃ khattiyosmīti vā, yathā so brāhmaṇo tathāhaṃ brāhmaṇosmīti vā, yathā so vesso tathāhaṃ vessosmīti vā yathā so suddo tathāhaṃ suddosmīti vā, yathā so gahaṭṭho tathāhaṃ gahaṭṭhosmīti vā, yathā so pabbajito tathāhaṃ pabbajitosmīti vā, yathā so devo tathāhaṃ devosmīti vā, yathā so manusso tathāhaṃ manussosmīti vā, yathā so rūpī tathāhaṃ rūpīsmīti vā, yathā so arūpī tathāhaṃ arūpīsmīti vā, yathā so saññī tathāhaṃ saññīsmīti vā, yathā so asaññī tathāhaṃ asaññīsmīti vā, yathā so nevasaññīnāsaññī tathāhaṃ nevasaññīnāsaññīsmīti vā—evaṃ evasmīti hoti.
(3)	Therein what are “six groupings of craving”?
	Craving for visible (objects), craving for audible (objects), craving for odorous (objects), craving for sapid (objects), craving for tangible (objects), craving for ideational (objects).
Kathañca aññathāsmīti hoti?	These are six groupings of craving.
Parapuggalaṃ upanidhāya yathā so khattiyo nāhaṃ tathā khattiyosmīti vā yathā so brāhmaṇo nāhaṃ tathā brāhmaṇosmīti vā, yathā so vesso nāhaṃ tathā vessosmīti vā, yathā so suddo nāhaṃ tathā suddosmīti vā, yathā so gahaṭṭho nāhaṃ tathā gahaṭṭhosmīti vā, yathā so pabbajito nāhaṃ tathā pabbajitosmīti vā, yathā so devo nāhaṃ tathā devosmīti vā, yathā so manusso nāhaṃ tathā manussosmīti vā, yathā so rūpī nāhaṃ tathā rūpīsmīti vā, yathā so arūpī nāhaṃ tathā arūpīsmīti vā, yathā so saññī nāhaṃ tathā saññīsmīti vā, yathā so asaññī nāhaṃ tathā asaññīsmīti vā, yathā so nevasaññīnāsaññī nāhaṃ tathā nevasaññīnāsaññīsmīti vā—evaṃ aññathāsmīti hoti.	(4)
(4)
	Therein what are “six (types of) disrespect”?
Kathañca bhavissanti hoti?	One dwells without respect, without deference for the Teacher; one dwells without respect, without deference for the Teaching; one dwells
Kañci dhammaṃ anavakāriṃ karitvā rūpaṃ … pe … vedanaṃ … pe … saññaṃ … pe … saṅkhāre … pe … viññāṇaṃ bhavissanti chandaṃ paṭilabhati, bhavissanti mānaṃ paṭilabhati, bhavissanti diṭṭhiṃ paṭilabhati.	without respect, without deference for the Order; one dwells without respect, without deference for the precepts; one dwells without respect, without deference for heedfulness; one dwells without respect, without deference for hospitality.
Tasmiṃ sati imāni papañcitāni honti—itthaṃ bhavissanti vā, evaṃ bhavissanti vā, aññathā bhavissanti vā.	These are six (types of) disrespect.
(5)	(5)

Kathañca itthaṃ bhavissanti hoti?	Therein what are “six retrogressive dhammas”?
Khattiyo bhavissanti vā, brāhmaṇo bhavissanti vā, vesso bhavissanti vā, suddo bhavissanti vā, gahaṭṭho bhavissanti vā, pabbajito bhavissanti vā, devo bhavissanti vā, manusso bhavissanti vā, rūpī bhavissanti vā, arūpī bhavissanti vā, saññī bhavissanti vā, asaññī bhavissanti vā, nevasaññīnāsaññī bhavissanti vā—evaṃ itthaṃ bhavissanti hoti.	Enjoying action, enjoying talk, enjoying sleep, enjoying company, enjoying mixing, enjoying obsessions.
(6)	These are six retrogressive dhammas.
	(6)
Kathañca evaṃ bhavissanti hoti?
Parapuggalaṃ upanidhāya yathā so khattiyo tathāhaṃ khattiyo bhavissanti vā, yathā so brāhmaṇo tathāhaṃ brāhmaṇo bhavissanti vā … pe … yathā so nevasaññīnāsaññī tathāhaṃ nevasaññīnāsaññī bhavissanti vā—evaṃ bhavissanti hoti.	Therein what are “another six retrogressive dhammas”?
(7)	Enjoying action, enjoying talk, enjoying sleep, enjoying company, contumacy, having bad friends.
	These are six retrogressive dhammas.
Kathañca aññathā bhavissanti hoti?	(7)
Parapuggalaṃ upanidhāya yathā so khattiyo nāhaṃ tathā khattiyo bhavissanti vā, yathā so brāhmaṇo nāhaṃ tathā brāhmaṇo bhavissanti vā … pe … yathā so nevasaññīnāsaññī nāhaṃ tathā nevasaññīnāsaññī bhavissanti vā—evaṃ aññathā bhavissanti hoti.
(8)	Therein what are “six (types of) examining with mental pleasure”?
	Seeing a visible (object) with the eye one examines the visible (object) which is the cause of mental pleasure; hearing an audible (object) with the ear.
Kathañca asasmīti hoti?	Complete in general form of final example.
Kañci dhammaṃ anavakāriṃ karitvā rūpaṃ … pe … vedanaṃ … saññaṃ … saṅkhāre … viññāṇaṃ niccosmi dhuvosmi sassatosmi avipariṇāmadhammosmīti—evaṃ asasmīti hoti.	Smelling an odorous (object) with the nose.
(9)	Complete in general form of final example.
	Tasting a sapid (object) with the tongue.
Kathañca sātasmīti hoti?	Complete in general form of final example.
Kañci dhammaṃ anavakāriṃ karitvā rūpaṃ … pe … vedanaṃ … saññaṃ … saṅkhāre … viññāṇaṃ ucchijjissāmi vinassissāmi na bhavissāmīti—evaṃ sātasmīti hoti.	Touching a tangible (object) with the body.
(10)	Complete in general form of final example.
	Cognizing an ideational (object) with the mind one examines the ideational (object) which is the cause of mental pleasure.
Kathañca siyanti hoti?	These are six (types of) examining with mental pleasure.
Kañci dhammaṃ anavakāriṃ karitvā rūpaṃ … pe … vedanaṃ … saññaṃ … saṅkhāre … viññāṇaṃ siyanti chandaṃ paṭilabhati, siyanti mānaṃ paṭilabhati, siyanti diṭṭhiṃ paṭilabhati.	(8)
Tasmiṃ sati imāni papañcitāni honti— itthaṃ siyanti vā, evaṃ siyanti vā, aññathā siyanti vā.
(11)	Therein what are “six (types of) examining with mental pain”?
	Seeing a visible (object) with the eye one examines the visible (object) which is the cause of mental pain; hearing an audible (object) with the ear.
Kathañca itthaṃ siyanti hoti?	Complete in general form of final example.
Khattiyo siyanti vā, brāhmaṇo siyanti vā, vesso siyanti vā, suddo siyanti vā, gahaṭṭho siyanti vā, pabbajito siyanti vā, devo siyanti vā, manusso siyanti vā, rūpī siyanti vā, arūpī siyanti vā, saññī siyanti vā, asaññī siyanti vā, nevasaññīnāsaññī siyanti vā—evaṃ itthaṃ siyanti hoti.	Smelling an odorous (object) with the nose.
(12)	Complete in general form of final example.
	Tasting a sapid (object) with the tongue.
Kathañca evaṃ siyanti hoti?	Complete in general form of final example.
Parapuggalaṃ upanidhāya yathā so khattiyo tathāhaṃ khattiyo siyanti vā, yathā so brāhmaṇo tathāhaṃ brāhmaṇo siyanti vā … pe … yathā so nevasaññīnāsaññī tathāhaṃ nevasaññīnāsaññī siyanti vā—evaṃ evaṃ siyanti hoti.	Touching a tangible (object) with the body.
(13)	Complete in general form of final example.
	Cognizing an ideational (object) with the mind one examines the ideational (object) which is the cause of mental pain.
Kathañca aññathā siyanti hoti?	These are six (types of) examining with mental pain.
Parapuggalaṃ upanidhāya yathā so khattiyo nāhaṃ tathā khattiyo siyanti vā, yathā so brāhmaṇo nāhaṃ tathā brāhmaṇo siyanti vā … pe … yathā so nevasaññīnāsaññī nāhaṃ tathā nevasaññīnāsaññī siyanti vā— evaṃ aññathā siyanti hoti.	(9)
(14)
	Therein what are “six (types of) examining with indifference”?
Kathañca apāhaṃ siyanti hoti?	Seeing a visible (object) with the eye one examines the visible (object) which is the cause of indifference; hearing an audible (object) with the ear.
Kañci dhammaṃ anavakāriṃ karitvā rūpaṃ … pe … vedanaṃ … pe … saññaṃ … pe … saṅkhāre … pe … viññāṇaṃ apāhaṃ siyanti chandaṃ paṭilabhati, apāhaṃ siyanti mānaṃ paṭilabhati, apāhaṃ siyanti diṭṭhiṃ paṭilabhati.	Complete in general form of final example.
Tasmiṃ sati imāni papañcitāni honti—apāhaṃ itthaṃ siyanti vā, apāhaṃ evaṃ siyanti vā, apāhaṃ aññathā siyanti vā.	Smelling an odorous (object) with the nose.
(15)	Complete in general form of final example.
	Tasting a sapid (object) with the tongue.
Kathañca apāhaṃ itthaṃ siyanti hoti?	Complete in general form of final example.
Apāhaṃ khattiyo siyanti vā, apāhaṃ brāhmaṇo siyanti vā, apāhaṃ vesso siyanti vā, apāhaṃ suddo siyanti vā, apāhaṃ gahaṭṭho siyanti vā, apāhaṃ pabbajito siyanti vā, apāhaṃ devo siyanti vā, apāhaṃ manusso siyanti vā, apāhaṃ rūpī siyanti vā, apāhaṃ arūpī siyanti vā, apāhaṃ saññī siyanti vā, apāhaṃ asaññī siyanti vā, apāhaṃ nevasaññīnāsaññī siyanti vā—evaṃ apāhaṃ itthaṃ siyanti hoti.	Touching a tangible (object) with the body.
(16)	Complete in general form of final example.
	Cognizing an ideational
Kathañca apāhaṃ evaṃ siyanti hoti?	(object) with the mind one examines the ideational (object) which is the cause of indifference.
Parapuggalaṃ upanidhāya yathā so khattiyo apāhaṃ tathā khattiyo siyanti vā, yathā so brāhmaṇo apāhaṃ tathā brāhmaṇo siyanti vā … pe … yathā so nevasaññīnāsaññī apāhaṃ tathā nevasaññīnāsaññī siyanti vā—evaṃ apāhaṃ evaṃ siyanti hoti.	These are six (types of) examining with indifference.
(17)	(10)

Kathañca apāhaṃ aññathā siyanti hoti?	Therein what are “six (types of) mental pleasure connected with sensuousness”?
Parapuggalaṃ upanidhāya yathā so khattiyo apāhaṃ na tathā khattiyo siyanti vā, yathā so brāhmaṇo apāhaṃ na tathā brāhmaṇo siyanti vā … pe … yathā so nevasaññīnāsaññī apāhaṃ na tathā nevasaññīnāsaññī siyanti vā—evaṃ apāhaṃ aññathā siyanti hoti.	Mental ease, mental pleasure, easeful pleasant experience born of mental contact, easeful pleasant feeling born of mental contact connected with sensuousness for pleasant visible (objects); for pleasant audible (objects).
(18)	Complete in general form of final example.
	For pleasant odorous (objects).
Imāni aṭṭhārasa taṇhāvicaritāni ajjhattikassa upādāya.	Complete in general form of final example.
	For pleasant sapid (objects).
	Complete in general form of final example.
Tattha katamāni aṭṭhārasa taṇhāvicaritāni bāhirassa upādāya?	For pleasant tangible (objects).
Iminā asmīti hoti, iminā itthasmīti hoti, iminā evasmīti hoti, iminā aññathāsmīti hoti, iminā bhavissanti hoti, iminā itthaṃ bhavissanti hoti, iminā evaṃ bhavissanti hoti, iminā aññathā bhavissanti hoti, iminā asasmīti hoti, iminā sātasmīti hoti, iminā siyanti hoti, iminā itthaṃ siyanti hoti, iminā evaṃ siyanti hoti, iminā aññathā siyanti hoti, iminā apāhaṃ siyanti hoti, iminā apāhaṃ itthaṃ siyanti hoti, iminā apāhaṃ evaṃ siyanti hoti, iminā apāhaṃ aññathā siyanti hoti.	Complete in general form of final example.
	Mental ease, mental pleasure, easeful
	pleasant experience born of mental contact, easeful pleasant feeling born of mental contact connected with sensuousness for pleasant ideational (objects).
Kathañca iminā asmīti hoti?	These are six (types of) mental pleasure connected with sensuousness.
Kañci dhammaṃ avakāriṃ karitvā rūpaṃ … pe … vedanaṃ … pe … saññaṃ … pe … saṅkhāre … pe … viññāṇaṃ iminā asmīti chandaṃ paṭilabhati, iminā asmīti mānaṃ paṭilabhati, iminā asmīti diṭṭhiṃ paṭilabhati.	(11)
Tasmiṃ sati imāni papañcitāni honti—iminā itthasmīti vā, iminā evasmīti vā, iminā aññathāsmīti vā.
(1)	Therein what are “six (types of) mental pain connected with sensuousness”?
	Mental uneasiness, mental pain, uneasy painful experience born of mental contact, uneasy painful feeling born of mental contact connected with sensuousness for unpleasant visible (objects); for unpleasant audible (objects).
Kathañca iminā itthasmīti hoti?	Complete in general form of final example.
Iminā khattiyosmīti vā, iminā brāhmaṇosmīti vā, iminā vessosmīti vā, iminā suddosmīti vā, iminā gahaṭṭhosmīti vā, iminā pabbajitosmīti vā, iminā devosmīti vā, iminā manussosmīti vā, iminā rūpīsmīti vā, iminā arūpīsmīti vā, iminā saññīsmīti vā, iminā asaññīsmīti vā, iminā nevasaññīnāsaññīsmīti vā—evaṃ iminā itthasmīti hoti.	For unpleasant odorous (objects).
(2)	Complete in general form of final example.
	For unpleasant sapid (objects).
Kathañca iminā evasmīti hoti?	Complete in general form of final example.
Parapuggalaṃ upanidhāya yathā so khattiyo iminā tathāhaṃ khattiyosmīti vā, yathā so brāhmaṇo iminā tathāhaṃ brāhmaṇosmīti vā … pe … yathā so nevasaññīnāsaññī iminā tathāhaṃ nevasaññīnāsaññīsmīti vā— evaṃ iminā evasmīti hoti.	For unpleasant tangible (objects).
(3)	Complete in general form of final example.
	Mental uneasiness, mental pain, uneasy painful experience born of mental contact, uneasy painful feeling born of mental contact connected with sensuousness for unpleasant ideational (objects).
Kathañca iminā aññathāsmīti hoti?	These are six (types of) mental pain connected with sensuousness.
Parapuggalaṃ upanidhāya yathā so khattiyo iminā nāhaṃ tathā khattiyosmīti vā, yathā so brāhmaṇo iminā nāhaṃ tathā brāhmaṇosmīti vā … pe … yathā so nevasaññīnāsaññī iminā nāhaṃ tathā nevasaññīnāsaññīsmīti vā—evaṃ iminā aññathāsmīti hoti.	(12)
(4)
	Therein what are “six (types of) indifference connected with sensuousness”?
Kathañca iminā bhavissanti hoti?	Neither mental ease nor uneasiness, neither-painful-nor-pleasant experience born of mental contact, neither-painful-nor-pleasant feeling born of mental contact connected with sensuousness for visible (objects) which are the causes of indiffer-ence; for audible (objects) which are the causes of indifference.
Kañci dhammaṃ avakāriṃ karitvā rūpaṃ … vedanaṃ … saññaṃ … saṅkhāre … viññāṇaṃ iminā bhavissanti chandaṃ paṭilabhati, iminā bhavissanti mānaṃ paṭilabhati, iminā bhavissanti diṭṭhiṃ paṭilabhati.	Complete in general form of final example.
Tasmiṃ sati imāni papañcitāni honti—iminā itthaṃ bhavissanti vā, iminā evaṃ bhavissanti vā, iminā aññathā bhavissanti vā.	For odorous (objects) which are the causes of indifference.
(5)	Complete in general form of final example.
	For sapid (objects) which are the causes of indifference.
Kathañca iminā itthaṃ bhavissanti hoti?	Complete in general form of final example.
Iminā khattiyo bhavissanti vā … pe … iminā arūpī bhavissanti vā, iminā saññī bhavissanti vā, iminā asaññī bhavissanti vā, iminā nevasaññīnāsaññī bhavissanti vā—evaṃ iminā itthaṃ bhavissanti hoti.	For tangible (objects) which are the causes of indifference.
(6)	Complete in general form of final example.
	Neither mental
Kathañca iminā evaṃ bhavissanti hoti?	ease nor uneasiness, neither-painful-nor-pleasant experience born of mental contact, neither-painful-nor-pleasant feeling born of mental contact connected with sensuousness for ideational (objects) which are the causes of indifference.
Parapuggalaṃ upanidhāya yathā so khattiyo iminā tathāhaṃ khattiyo bhavissanti vā, yathā so brāhmaṇo iminā tathāhaṃ brāhmaṇo bhavissanti vā … pe … yathā so nevasaññīnāsaññī iminā tathāhaṃ nevasaññīnāsaññī bhavissanti vā—evaṃ iminā evaṃ bhavissanti hoti.	These are six (types of) indifference connected with sensuousness.
(7)	(13)

Kathañca iminā aññathā bhavissanti hoti?	Therein what are “six wrong views”?
Parapuggalaṃ upanidhāya yathā so khattiyo iminā nāhaṃ tathā khattiyo bhavissanti vā, yathā so brāhmaṇo iminā nāhaṃ tathā brāhmaṇo bhavissanti vā … pe … yathā so nevasaññīnāsaññī iminā nāhaṃ tathā nevasaññīnāsaññī bhavissanti vā—evaṃ iminā aññathā bhavissanti hoti.	Wrong view arises in him firmly as truth thus, “There is a soul in me”; or wrong view arises in him firmly as truth thus, “There is no soul in me”; or wrong view arises in him firmly as truth thus, “I, the soul, recognize a soul”; or wrong view arises in him firmly as truth thus, “I, the soul, recognize no soul”; or wrong view arises in him firmly as truth thus, “I, without a soul, recognize a soul”; or, indeed, wrong view is in him thus, “This soul in me speaks and feels; for a long time in this and that (existence) it experiences the resultant of skilful and unskilful actions; this (soul) is not born and never was; this (soul) is not born and never will be; this (soul) is permanent, durable, eternal, not subject to change”; thus wrong view arises in him firmly as truth.
(8)	These are six wrong views.
	(14)
Kathañca iminā asasmīti hoti?
Kañci dhammaṃ avakāriṃ karitvā rūpaṃ … pe … vedanaṃ … pe … saññaṃ … pe … saṅkhāre … pe … viññāṇaṃ iminā niccosmi dhuvosmi sassatosmi avipariṇāmadhammosmīti—evaṃ iminā asasmīti hoti.	(Here Ends) Sixfold (Exposition)
(9)	17
	10
Kathañca iminā sātasmīti hoti?	7. Sevenfold Exposition
Kañci dhammaṃ avakāriṃ karitvā rūpaṃ … pe … vedanaṃ … saññaṃ … saṅkhāre … viññāṇaṃ iminā ucchijjissāmi vinassissāmi na bhavissāmīti—evaṃ iminā sātasmīti hoti.
(10)	Therein what are “seven latent tendencies”?
	The latent tendency of lust for sense pleasure, the latent tendency of repulsion, the latent tendency of conceit, the latent tendency of wrong view, the latent tendency of doubt, the latent tendency of lust for existence, the latent tendency of ignorance.
Kathañca iminā siyanti hoti?	These are seven latent tendencies.
Kañci dhammaṃ avakāriṃ karitvā rūpaṃ … pe … vedanaṃ … pe … saññaṃ … pe … saṅkhāre … pe … viññāṇaṃ iminā siyanti chandaṃ paṭilabhati, iminā siyanti mānaṃ paṭilabhati, iminā siyanti diṭṭhiṃ paṭilabhati.	(1)
Tasmiṃ sati imāni papañcitāni honti—iminā itthaṃ siyanti vā, iminā evaṃ siyanti vā, iminā aññathā siyanti vā.
(11)	Therein what are “seven fetters”?
	The fetter of lust for sense pleasure, the fetter of repulsion, the fetter of conceit, the fetter of wrong view, the fetter of doubt, the fetter of lust for existence, the fetter of ignorance.
Kathañca iminā itthaṃ siyanti hoti?	These are seven fetters.
Iminā khattiyo siyanti vā, iminā brāhmaṇo siyanti vā, iminā vesso siyanti vā, iminā suddo siyanti vā, iminā gahaṭṭho siyanti vā, iminā pabbajito siyanti vā, iminā devo siyanti vā, iminā manusso siyanti vā, iminā rūpī siyanti vā, iminā arūpī siyanti vā, iminā saññī siyanti vā, iminā asaññī siyanti vā, iminā nevasaññīnāsaññī siyanti vā—evaṃ iminā itthaṃ siyanti hoti.	(2)
(12)
	Therein what are “seven evolvements”?
Kathañca iminā evaṃ siyanti hoti?	The evolvement of lust for sense pleasure, the evolvement of repulsion, the evolvement of conceit, the evolvement of wrong view, the evolvement of doubt, the evolvement of lust for existence, the evolvement of ignorance.
Parapuggalaṃ upanidhāya yathā so khattiyo iminā tathāhaṃ khattiyo siyanti vā, yathā so brāhmaṇo iminā tathāhaṃ brāhmaṇo siyanti vā … pe … yathā so nevasaññīnāsaññī iminā tathāhaṃ nevasaññīnāsaññī siyanti vā—evaṃ iminā evaṃ siyanti hoti.	These are seven evolvements.
(13)	(3)

Kathañca iminā aññathā siyanti hoti?	Therein what are “seven vitiated dhammas”?
Parapuggalaṃ upanidhāya yathā so khattiyo iminā nāhaṃ tathā khattiyo siyanti vā, yathā so brāhmaṇo iminā nāhaṃ tathā brāhmaṇo siyanti vā … pe … yathā so nevasaññīnāsaññī iminā nāhaṃ tathā nevasaññīnāsaññī siyanti vā—evaṃ iminā aññathā siyanti hoti.	One is without confidence; one is without sense of shame; one is without fear of blame; one is without learning; one is lazy; one is unmindful; one has no wisdom.
(14)	These are seven vitiated dhammas.
	(4)
Kathañca iminā apāhaṃ siyanti hoti?
Kañci dhammaṃ avakāriṃ karitvā rūpaṃ … pe … vedanaṃ … saññaṃ … saṅkhāre … viññāṇaṃ iminā apāhaṃ siyanti chandaṃ paṭilabhati, iminā apāhaṃ siyanti mānaṃ paṭilabhati, iminā apāhaṃ siyanti diṭṭhiṃ paṭilabhati.	Therein what are “seven wrong actions”?
Tasmiṃ sati imāni papañcitāni honti—iminā apāhaṃ itthaṃ siyanti vā, iminā apāhaṃ evaṃ siyanti vā, iminā apāhaṃ aññathā siyanti vā.	Killing beings, taking that which is not given, sexual misconduct, false speech, slanderous speech, harsh speech, frivolous speech.
(15)	These are seven wrong actions.
	(5)
Kathañca iminā apāhaṃ itthaṃ siyanti hoti?
Iminā apāhaṃ khattiyo siyanti vā, iminā apāhaṃ brāhmaṇo siyanti vā, iminā apāhaṃ vesso siyanti vā, iminā apāhaṃ suddo siyanti vā, iminā apāhaṃ gahaṭṭho siyanti vā, iminā apāhaṃ pabbajito siyanti vā, iminā apāhaṃ devo siyanti vā, iminā apāhaṃ manusso siyanti vā, iminā apāhaṃ rūpī siyanti vā, iminā apāhaṃ arūpī siyanti vā, iminā apāhaṃ saññī siyanti vā, iminā apāhaṃ asaññī siyanti vā, iminā apāhaṃ nevasaññīnāsaññī siyanti vā—evaṃ iminā apāhaṃ itthaṃ siyanti hoti.	Therein what are “seven (types of) conceit”?
(16)	Conceit, excessive conceit, inordinate conceit, self-disrespect conceit, over-estimating conceit, self-conceit, false conceit.
	These are seven (types of) conceit.
Kathañca iminā apāhaṃ evaṃ siyanti hoti?	(6)
Parapuggalaṃ upanidhāya yathā so khattiyo iminā apāhaṃ tathā khattiyo siyanti vā, yathā so brāhmaṇo iminā apāhaṃ tathā brāhmaṇo siyanti vā … pe … yathā so nevasaññīnāsaññī iminā apāhaṃ tathā nevasaññīnāsaññī siyanti vā—evaṃ iminā apāhaṃ evaṃ siyanti hoti.
(17)	Therein what are “seven wrong views”?
	Herein a certain one, recluse or Brahmin, says thus, views thus, “Because, friend, this soul has form, is connected with the four great essentials, is produced from mother and father, at the breaking up of the body is annihilated, is destroyed, does not exist after death; therefore, friend, this soul is indeed annihilated completely”; thus some make known the annihilation, destruction, non-existence of the existing being.
Kathañca iminā apāhaṃ aññathā siyanti hoti?	(7) (1)
Parapuggalaṃ upanidhāya yathā so khattiyo iminā apāhaṃ na tathā khattiyo siyanti vā, yathā so brāhmaṇo iminā apāhaṃ na tathā brāhmaṇo siyanti vā … pe … yathā so nevasaññīnāsaññī iminā apāhaṃ na tathā nevasaññīnāsaññī siyanti vā—evaṃ iminā apāhaṃ aññathā siyanti hoti.
(18)	Another said to that (person) thus, “Friend, this soul indeed exists, you say such, I do not say that it does not exist.
	Indeed, friend, this soul even by this much is not annihilated completely.
Imāni aṭṭhārasa taṇhāvicaritāni bāhirassa upādāya.	Indeed, friend, there is another soul pertaining to gods which has form, is characteristic of the plane of desire, eats the nutrient factor (of food);
	this you do not know, do not see; this I know, I see; because, friend, that soul at the breaking up of the body is annihilated, is destroyed, does not exist after death; therefore, friend, this soul is indeed annihilated completely”; thus some make known the annihilation, destruction, non-existence of the existing being.
	(7) (2)
Iti imāni aṭṭhārasa taṇhāvicaritāni ajjhattikassa upādāya, imāni aṭṭhārasa taṇhāvicaritāni bāhirassa upādāya, tadekajjhaṃ abhisaññūhitvā abhisaṅkhipitvā chattiṃsa taṇhāvicaritāni honti.
Iti evarūpāni atītāni chattiṃsa taṇhāvicaritāni, anāgatāni chattiṃsa taṇhāvicaritāni, paccuppannāni chattiṃsa taṇhāvicaritāni, tadekajjhaṃ abhisaññūhitvā abhisaṅkhipitvā aṭṭhataṇhāvicaritasataṃ hoti.	Another said to that (person) thus, “Friend, this soul indeed exists, you say such, I do not say that it does not exist.
	Indeed, friend, this soul even by this much is not annihilated completely.
	Indeed, friend, there is another soul pertaining to gods which has form, is mind made having all limbs great and small, having no lack of faculties; this you do not know, do not see; this I know, I see; because, friend, that soul at the breaking up of the body is annihilated is destroyed, does not exist after death; therefore,
Tattha katamāni dvāsaṭṭhi diṭṭhigatāni brahmajāle veyyākaraṇe vuttāni bhagavatā?	friend, this soul is indeed annihilated completely”; thus some make known the annihilation, destruction, non-existence of the existing being.
Cattāro sassatavādā, cattāro ekaccasassatikā, cattāro antānantikā, cattāro amarāvikkhepikā, dve adhiccasamuppannikā, soḷasa saññīvādā, aṭṭha asaññīvādā, aṭṭha nevasaññīnāsaññīvādā, satta ucchedavādā, pañca diṭṭhadhammanibbānavādā—imāni dvāsaṭṭhi diṭṭhigatāni brahmajāle veyyākaraṇe vuttāni bhagavatāti.	(7) (3)

	Another said to that (person) thus, “Friend, this soul indeed exists, you say such, I do not say that it does not exist.
Khuddakavatthuvibhaṅgo niṭṭhito.	Indeed, friend, this soul even by this much is not annihilated completely.
	Indeed, friend, there is another soul which, having wholly passed the perceptions of form by terminating perceptions of (sense) impingement, by not attending to diversity of perceptions, (concentrating) thus, “Infinite is space”, reaches the state of infinity of space; this you do not know, do not see; this I know, I see; because, friend, that soul at the breaking up of the body is annihilated, is destroyed, does not exist after death; therefore, friend, this soul is indeed annihilated completely”; thus some make known the annihilation, destruction, non-existence of the existing being.
	(7) (4)

	Another said to that (person) thus, “Friend, this soul indeed exists, you say such, I do not say that it does not exist.
	Indeed, friend, this soul even by this much is not annihilated completely.
	Indeed, friend, there is another soul which, having wholly passed the state of infinity of space (concentrating) thus, “Infinite is consciousness”, reaches the state of infinity of consciousness; this you do not know, do not see; this I know, I see; because, friend, that soul at the breaking up of the body is annihilated, is destroyed, does not exist after death; therefore, friend, this soul is indeed annihilated completely”; thus some make known the annihilation, destruction, non-existence of the existing being.
	(7) (5)

	Another said to that (person) thus, “Friend, this soul indeed exists, you say such, I do not say that it does not exist.
	Indeed, friend, this soul even by this much is not annihilated completely.
	Indeed, friend, there is another soul which, having wholly passed the state of infinity of consciousness (concentrating) thus, “There is nothing whatever”, reaches the state of nothingness; this you do not know, do not see;
	this I know, I see; because, friend, that soul at the breaking up of the body is annihilated, is destroyed, does not exist after death; therefore, friend, this soul is indeed annihilated completely”; thus some make known the annihilation, destruction, non-existence of the existing being.
	(7) (6)

	Another said to that (person) thus, “This soul indeed exists, you say such, I do not say that it does not exist.
	Indeed, friend, this
	soul even by this much is not annihilated completely.
	Indeed, friend, there is another soul which, having wholly passed the state of nothingness reaches the state that is neither perception nor non-perception; this you do not know, do not see; this I know, I see; because, friend, that soul at the breaking up of the body is annihilated, is destroyed, does not exist after death; therefore, friend, this soul is indeed annihilated completely”; thus some make known the annihilation, destruction, non-existence of the existing being.
	These are seven wrong views.
	(7) (7)

	(Here Ends) Sevenfold (Exposition)
	17
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	8. Eightfold Exposition

	Therein what are “eight sense-bases of corruption”?
	Greed, hatred, delusion, conceit, wrong view, doubt, sloth, distraction.
	These are eight sense-bases of corruption.


	Therein what are “eight sense-bases of laziness”?
	Herein there is work to be done by a monk; his (thought) is thus, “Indeed there will be work to be done by me, but when doing the work my body will become tired; well, I will lie down”.
	He lies down, does not arouse energy for the attaining of the unattained, for the obtaining of the unobtained, for the realizing of the unrealized.
	This is the first sense-base of laziness.


	And again, work is done by the monk, his (thought) is thus, “Indeed I did the work, but when doing the work my body became tired; well, I will lie down”.
	He lies down, does not arouse energy for the attaining of the unattained, for the obtaining of the unobtained, for the realizing of the unrealized.
	This is the second sense-base of laziness.


	And again, there is a journey to be made by the monk,
	his (thought) is thus, “Indeed there will be a journey to be made by me, but while making the journey my body will become tired; well, I will lie down”.
	He lies down, does not arouse energy for the attaining of the unattained, for the obtaining of the unobtained, for the realizing of the unrealized.
	This is the third sense-base of laziness.


	And again, a journey is made by the monk, his (thought) is thus, “Indeed I made the journey, but when making the journey
	my body became tired; well, I will lie down”.
	He lies down, does not arouse energy for the attaining of the unattained, for the obtaining of the unobtained, for the realizing of the unrealized.
	This is the fourth sense-base of laziness.


	And again, the monk wandering through village or town for alms-food does not get sufficient or adequate coarse or fine food, his (thought) is thus, “Indeed, I, wandering through village or town, did not get sufficient or adequate coarse or fine food, this body of mine became tired, not fit for work; well, I will lie down”.
	He lies down, does not arouse energy for the attaining of the unattained, for the obtaining of the unobtained, for the realizing of the unrealized.
	This is the fifth sense-base of laziness.


	And again, the monk wandering through village or town for alms-food gets sufficient and adequate coarse or fine food, his (thought) is thus, “Indeed, I, wandering through village or town for alms-food received sufficient and adequate coarse or fine food, this body of mine became tired, not fit for work, like a soaked bean; well, I will lie down”.
	He lies down, does not arouse energy for the attaining of the unattained, for the obtaining of the unobtained, for the realizing of the unrealized.
	This is the sixth sense-base of laziness.


	And again, there arises in the monk a trifling illness, his (thought) is thus, “This trifling illness has arisen in me, it is proper to lie down; well, I will lie down”.
	He lies down, does not arouse energy for the attaining of the unattained, for the obtaining of the unobtained, for the realizing of the unrealized.
	This is the seventh sense-base of laziness.


	And again, the monk is recovered from illness, recently recovered from illness, his (thought) is thus, “Indeed, I have recovered from illness, recently recovered from illness, this body of mine is weak, unfit for work; well, I will lie down”.
	He lies down, does not arouse energy for the attaining of the unattained, for the obtaining of the unobtained, for the realizing of the unrealized; this is the eighth sense-base of laziness.
	These are eight sense-bases of laziness.


	Therein in what eight worldly conditions is there deflection of consciousness?
	Infatuation with gain, hostility to absence of gain, infatuation with popularity, hostility to absence of popularity, infatuation with praise, hostility to blame, infatuation with pleasure, hostility to pain.
	In these eight worldly conditions there is deflection of consciousness.


	Therein what are “eight (types of) ignoble speech”?
	Having not seen he says he has seen; having not heard he says he has heard; having not thought he says he has thought; having not known he says he knows; having seen he says he has not seen; having heard he says he has not heard; having thought he says he has not thought; having known he says he does not know.
	These are eight (types of) ignoble speech

	Therein what are “eight (types of) falseness”?
	Wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong samādhi.
	These are eight (types of) falseness.


	Therein what are “eight defects of man”?
	Herein monks accuse a monk of an offence; that monk being accused by monks of an offence, with absence of mindfulness prevaricates thus, “I do not remember, I do not remember”.
	This is the first defect of man.


	And again monks accuse a monk of an offence; that monk being accused by the monks of an offence retorts to the accuser himself thus, “What is the skilful of talking to a foolish incompetent one like you, do you think one such as you should speak to me”?
	This is the second defect of man.


	And again monks accuse a monk of an offence; that monk being accused by the monks of an offence, counter-accuses the accuser himself thus, “You, too, have fallen into such an offence as this, first of all you make amends”.
	This is the third defect of man.


	And again monks accuse a monk of an offence; that monk being accused by the monks of an offence evades by one way or another, takes the conversation outside (the subject), shows anger, hatred, sulkiness.
	This is the fourth defect of man.


	And again monks accuse a monk of an offence;
	that monk being accused by the monks of an offence speaks in the middle of the gathering of monks, gesticulating senselessly.
	This is the fifth defect of man.


	And again monks accuse a monk of an offence; that monk being accused by the monks of an offence (speaks) thus, “I am neither fallen into nor am I not fallen into (offence)”, and annoys
	the gathering of monks by being silent.
	This is the sixth defect of man.


	And again monks accuse a monk of an offence; that monk being accused by the monks of an offence, disregarding the gathering of monks, disregarding the accuser, though guilty of offence goes away as he wishes.
	This is the seventh defect of man.


	And again monks accuse a monk of an offence; that monk being accused by the monks of an offence says thus, “Why do you venerable ones worry about me so much now that I give up the precepts and return to the worldly life”?
	He giving up the training and returning to the worldly life says thus, “Now indeed, venerable ones, be delighted”.
	This is the eighth defect of man.
	These are eight defects of man.


	Therein what are “eight theories of having non-perception”?
	The soul has form, is not deceased after death, thus some make this known as “having non-perception”; the soul has no form.
	Complete in general form of final example.
	Has form and no form.
	Complete in general form of final example.
	Has neither form nor no form.
	Complete in general form of final example.
	The soul is finite, is not deceased after death, thus some make this known as “having non-perception”; the soul is infinite, is not deceased after death, thus some make this known as “having non-perception”;
	the soul is finite and infinite, is not deceased after death, thus some make this known as “having non-perception”; the soul is neither finite nor infinite, is not deceased after death, thus some make this known as “having non-perception”.
	These are eight theories of having non-perception.


	Therein what are “eight theories of having neither perception nor non-perception”?
	The soul has form, is not deceased after death, thus some make this known as “having neither perception nor non-perception”; the soul has no form, is not deceased after death, thus some make this known as “having neither perception nor non-perception”; the soul has form and no form, is not deceased after death, thus some make this known as “having neither perception nor non-perception”; the soul has neither form nor no form, is not deceased after death, thus some make this known as “having neither perception nor non-perception”; the soul is finite, is not deceased after death, thus some make this known as “having neither perception nor non-perception”;
	the soul is infinite, is not deceased after death, thus some make this known as “having neither perception nor non-perception”; the soul is finite and infinite, is not deceased after death, thus some make this known as “having neither perception nor non-perception”; the soul is neither finite nor infinite, is not deceased after death, thus some make this known as “having neither perception nor non-perception”.
	These are eight theories of having neither perception nor non-perception.


	(Here Ends) Eightfold (Exposition)
	17
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	9. Ninefold Exposition

	Therein what are “nine sense-bases of vexation”?
	“He has done me harm”, thus vexation arises; “He is doing me harm”, thus vexation arises; “He will do me harm”, thus vexation arises; “He has done harm to one dear and pleasant to me, Complete appropriately.
	he is doing harm, Complete appropriately.
	he will do harm”, thus vexation arises; “He has done skilful to one not dear and not pleasant to me, Complete appropriately.
	he is doing skilful, Complete appropriately.
	he will do skilful”, thus vexation arises.
	These are nine sense-bases of vexation.


	Therein what are “nine impurities of man”?
	Anger, smirching, envy, meanness, deceit, hypocrisy, false speech, bad wish, false view.
	These are nine impurities of man.


	Therein what is “ninefold conceit”?
	In one who is better the conceit thus, “I am better”;
	in one who is better the conceit thus, “I am equal”; in one who is better the conceit thus, “I am inferior”; in one who is equal the conceit thus, “I am better”; in one who is equal the conceit thus, “I am equal”; in one who is equal the conceit thus, “I am inferior”; in one who is inferior the conceit thus, “I am better”; in one who is inferior the conceit thus, “I am equal”; in one who is inferior the conceit thus, “I am inferior”.
	This is ninefold conceit.


	Therein what are “nine dhammas rooted in craving”?
	Depending on craving there is continuous seeking; depending on continuous seeking there is gain; depending on gain there is judgement; depending on judgement there is lustful wish; depending on lustful
	wish there is clinging; depending on clinging there is possessiveness; depending on possessiveness there is meanness; depending on meanness there is protection; on account of protection—holding sticks, holding weapons, quarrelling, disputing, contention, (calling) “you, you”, slandering, false speech and many bad unskilful dhammas arise.
	These are nine dhammas rooted in craving.


	Therein what are “nine (types of) perturbation”?
	“(I) am”, this is a perturbation; “I am”, this is a perturbation; “I this (person) am”, this is a perturbation; “I shall be”, this is a perturbation; “I shall have form”, this is a perturbation; “I shall have no form”, this is a perturbation; “I shall have perception”, this is a perturbation; “I shall have non-perception”, this is a perturbation; “I shall have neither perception nor non-perception”, this is a perturbation.
	These are nine (types of) perturbation.


	Therein what are “nine (types of) imagination, nine (types of) unsteadiness, nine (types of) obsession, nine (mental) conditions”?
	“(I) am”, this is a (mental) condition; “I am”, this is a (mental) condition; “I this (person) am”, this is a (mental) condition;
	“I shall be”, this is a (mental) condition; “I shall have form”, this is a (mental) condition; “I shall have no form”, this is a (mental) condition; “I shall have perception”, this is a (mental) condition; “I shall have non-perception”, this is a (mental) condition; “I shall have neither perception nor non-perception”, this is a (mental) condition.
	These are nine (mental) conditions.


	(Here Ends) Ninefold (Exposition)
	17
	10
	10
	Tenfold Exposition

	Therein what are “ten bases of corruption”?
	Greed, hatred, delusion, conceit, wrong view, doubt, sloth, distraction, absence of sense of shame, absence of fear of blame.
	These are ten bases of corruption.


	Therein what are “ten bases of vexation”?
	“He has done me harm”, thus vexation arises; “He is doing me harm” , thus vexation arises; “He will do me harm” , thus vexation arises; “He has done
	harm to one dear and pleasant to me, Complete appropriately.
	he is doing harm, Complete appropriately.
	he will do harm”, thus vexation arises; “He has done skilful to one not dear and not pleasant to me, Complete appropriately.
	he is doing skilful, Complete appropriately.
	he will do skilful”, thus vexation arises; or vexation arises unreasonably.
	These are ten bases of vexation.


	Therein what are “ten paths of unskilful action”?
	Killing beings, taking that which is not given, sexual misconduct, false speech, slanderous speech, harsh speech, frivolous speech, covetousness, ill-will, false view.
	These are ten paths of unskilful action.


	Therein what are “ten fetters”?
	The fetter of lust for sense pleasure, the fetter of repulsion, the fetter of conceit, the fetter of wrong view, the fetter of doubt, the fetter of adherence to habits and practices, the fetter of lust for existence, the fetter of envy, the fetter of meanness, the fetter of ignorance.
	These are ten fetters.


	Therein what are “ten (types of) falseness”?
	Wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness,
	wrong samādhi, false knowledge, false freedom.
	These are ten (types of) falseness.


	Therein what is “false view that has ten bases”?
	“There is no alms-giving; there is no sacrifice; there is no offering; there is no fruit or resultant of actions done rightly and done wrongly; there is no this world; there is no next world; there is no mother; there is no father; there are no beings born spontaneously; there are not in the world recluses and Brahmins who have reached the highest point, who are well practised; who themselves having fully known, having realized this world and the next world make it known (to others)”.
	This is false view that has ten bases.


	Therein what is “extremist view that has ten bases”?
	“The world is eternal” or “the world is not eternal”, “the world is finite” or “the world is infinite”, “vital principle and the body are the same” or “vital principle and the body are different”, “the Tathāgata exists after death” or “the Tathāgata does not exist after death” or “the Tathāgata exists and does not exist after death” or “the Tathāgata neither exists nor does not exist after death”.
	This is Extremist view that has ten bases.


	(Here Ends) Tenfold (Exposition)
	17
	11
	Exposition Of The Occurrences Of Craving

	Therein what are “eighteen occurrences of craving in connection with internal (aggregates)”?
	There is, “I am”; there is, “I am such an one”; there is, “I am also”; there is, “I am otherwise”; there is, “I shall be”; there is, “I shall be such an one”; there is, “I also shall be”; there is, “I shall be otherwise”; there is, “I am eternal”; there is, “I am not eternal”; there is, “I may be”; there is, “I may be such an one”; there is, “I also may be”; there is, “I may be otherwise”; there is, “would that I may be”; there is, “would that I may be such an one”; there is, “would that I also may be”; there is, “would that I may be otherwise”.


	And how is there, “I am”?
	Making no distinction with regard to any state (either) form, feeling, perception, volitional activities (or) consciousness, one gets the wish, “I am”; one gets the conceit, “I am”; one gets the wrong view, “l am”; when this happens there are these obsessions, “I am such an one” or “I am also” or “I am otherwise”.
	(1)

	And how is there, “I am such an one”?
	“I am a ruler” or “I am a Brahmin” or “I am a merchant” or “I am an artisan” or “I am an householder” or “I am an ascetic” or “I am a god” or “I am an human being” or “I have material form” or “I have no material form” or “I have perception” or “I have non-perception” or “I have “neither perception nor non-perception”.
	Thus there is, “I am such an one”.
	(2)

	And how is there, “I am also”?
	Comparing another person (with himself), “As he is a ruler, so also am I a ruler” or “as he is a Brahmin, so also am I a Brahmin” or “as he is a merchant, so also am I a merchant” or “as he is an artisan, so also am I an artisan” or “as he is an householder, so also am I an householder” or “as he is an ascetic, so also am I an ascetic” or “as he is a god, so also am I a god” or “as he is an human being, so also am I an human being” or “as he has material form, so also have I material form” or “as he has no material form, so also have I no material form” or “as he has perception, so also have I perception” or “as he has non-perception, so also have I non-perception” or “as he has “neither perception nor non-perception”, so also have I “neither perception nor non-perception”.
	Thus there is, “I am also”.
	(3)

	And how is there, “I am otherwise”?
	Comparing another person
	(with himself), “As he is a ruler, I am not a ruler in the same way” or “as he is a Brahmin, I am not a Brahmin in the same way” or “as he is a merchant, I am not a merchant in the same way” or “as he is an artisan, I am not an artisan in the same way” or “as he is an householder, I am not an householder in the same way” or “as he is an ascetic, I am not an ascetic in the same way” or “as he is a god, I am not a god in the same way” or “as he is an human being, I am not an human being in the same way” or
	“as he has material form, I do not have material form in the same way” or “as he has “no material form”, I do not have “no material form” in the same way” or “as he has perception, I do not have perception in the same way” or “as he has non-perception, I do not have non-perception in the same way” or “as he has “neither perception nor non-perception”, I do not have “neither perception nor non-perception” in the same way”.
	Thus there is, “I am otherwise”.
	(4)

	And how is there, “I shall be”?
	Making no distinction with regard to any state (either) form, feeling, perception, volitional activities (or) consciousness, one gets the wish, “I shall be”; one gets the conceit, “I shall be”; one gets the wrong view, “I shall be”; when this happens there are these obsessions, “I shall be such an one” or “I also shall be” or “I shall be otherwise”.
	(5)

	And how is there, “I shall be such an one”?
	“I shall be a ruler” or “I shall be a Brahmin” or “I shall be a merchant” or “I shall be an artisan” or “I shall be an householder” or “I shall be an ascetic” or “I shall be a god” or “I shall be an human being” or “I shall have material form” or “I shall have no material form” or “I shall have perception” or “I shall have non-perception” or “I shall have “neither perception nor non-perception”.
	Thus there is, “I shall be otherwise”.
	(6)

	And how is there, “I also shall be”?
	Comparing another person (with himself), “As he will be a ruler, so also shall I be a ruler” or “as he will be a Brahmin, so also shall I be a Brahmin” or Intermediate items as earlier.
	“as he will have “neither perception nor non-perception”, so also shall I have “neither perception nor non-perception”.
	Thus there is, “I also shall be”.
	(7)

	And how is there, “I shall be otherwise”?
	Comparing another person (with himself), “As he will be a ruler, I shall not be a ruler in the same way” or “as he will be a Brahmin, I shall not be a
	Brahmin in the same way” or Intermediate items, as earlier.
	“as he will have “neither perception nor non-perception”, I shall not have “neither perception nor non-perception” in the same way”.
	Thus there is, “I shall be otherwise”.
	(8)

	And how is there, “I am eternal”?
	Making no distinction with regard to any state (either) form, feeling, perception, volitional activities (or) consciousness, (there is), “I am permanent, I am durable, I am eternal, I am not subject to change”.
	Thus there is, “I am eternal”.
	(9)

	And how is there,“I am not eternal”?
	Making no distinction with regard to any state (either) form, feeling, perception, volitional activities (or) consciousness, (there is), “I shall be annihilated, I shall be destroyed, I shall not be”.
	Thus there is, “I am not eternal”.
	(10)

	And how is there,“I may be”?
	Making no distinction with regard to any state (either) form, feeling, perception, volitional activities (or) consciousness, one gets the wish, “I may be”; one gets the conceit, “I may be”; one gets the wrong view, “I may be”; when this happens there are these obsessions, “I may be such an one” or “I also may be” or “I may be otherwise”.
	(11)

	And how is there, “I may be such an one”?
	“I may be a ruler” or “I may be a Brahmin” or “I may be a merchant” or “I may be an artisan” or “I may be an householder” or “I maybe an ascetic” or “I may be a god” or “I may be an human being” or “I may have material form” or “I may have no material form” or “I may have perception” or “I may have non-perception” or “I may have “neither perception nor non-perception ”.
	Thus there is, “I may be such an one”.
	(12)

	And how is there, “I also may be”?
	Comparing another person (with himself), “As he may become a ruler, so also I may become a ruler” or “as he may become a Brahmin, so also I may become a Brahmin” or Intermediate items as earlier.
	“as he may have “neither perception nor non-perception”, so also I may have “neither perception nor non-perception ”.
	Thus there is, “I also may be”.
	(13)

	And how is there, “I may be otherwise”?
	Comparing another person (with himself), “Should he be a ruler, I might not be a ruler
	in the same way” or “should he be a Brahmin, I might not be a Brahmin in the same way” or Intermediate items as earlier.
	“should he have “neither perception nor non-perception”, I might not have “neither perception nor non-perception “in the same way”.
	Thus there is, “I may be otherwise”.
	(14)

	And how is there, “Would that I may be”?
	Making no distinction with regard to any state (either) form, feeling, perception, volitional activities (or) consciousness, one gets the wish, “Would that I may be”; one gets the conceit, “would that I may be”; one gets the wrong view, “would that I may be”; when this happens there are these obsessions, “would that I may be such an one” or “would that I also may be” or “would that I may be otherwise”.
	(15)

	And how is there, “Would that I may be such an one”?
	“Would that I may be a ruler” or “would that I may be a Brahmin” or “would that I may be a merchant” or “would that I may be an artisan” or “would that I may be an householder” or “would that I may be an ascetic”
	or “would that I may be a god” or “would that I may be an human being” or “would that I may have material form” or “would that I may have no material form” or “would that I may have perception” or “would that I may have non-perception” or “would that I may have “neither perception nor non-perception”.
	Thus there is, “Would that I may be such an one”.
	(16)

	And how is there, “Would that I also may be”?
	Comparing another person (with himself), “As he may become a ruler, would that I also may become a ruler” or “as he may become a Brahmin, would that I also may become a Brahmin” or Intermediate items as earlier.
	“as he may have “neither perception nor non-perception”, would that I also may have “neither perception nor non-perception”.
	Thus there is, “Would that I also may be”.
	(17)

	And how is there, “Would that I may be otherwise”?
	Comparing another person (with himself), “As he may become a ruler, would that I may not become a ruler in the same way” or “as he may become a Brahmin, would that I may not become a Brahmin in the same way” or Intermediate items as earlier.
	“as he may have “neither perception nor non-perception”, would that I may not have “neither perception nor
	non-perception” in the same way”.
	Thus there is, “Would that I may be otherwise”.
	(18)

	These are eighteen occurrences of craving in connection with internal (aggregates).


	Therein what are “eighteen occurrences of craving in connection with external (aggregates)”?
	There is, “By means of this I am”; there is, “by means of this I am such an one”; there is, “by means of this I am also”; there is, “by means of this I am otherwise”; there is, “by means of this I shall be”; there is, “by means of this I shall be such an one”; there is, “by means of this I also shall be”; there is, “by means of this I shall be otherwise”; there is, “by means of this I am eternal”; there is, “by means of this I am not eternal”; there is, “by means of this I may be”; there is, “by means of this I may be such an one”; there is, “by means of this I also may be”; there is, “by means of this I may be otherwise”; there is, “by means of this, would that I may be”; there is, “by means of this, would that I may be such an one”; there is, “by means of this, would that I also may be”; there is, “by means of this, would that I may be otherwise”.


	And how is there, “By means of this I am”?

	Making distinction with regard to a certain state (either) form, feeling, perception, volitional activities (or) consciousness, one gets the wish, “By means of this I am”; one gets the conceit, “by means of this I am”; one gets the wrong view, “by means of this I am”; when this happens there are these obsessions, “by means of this I am such an one” or “by means of this I am also” or “by means of this I am otherwise”.
	(1)

	And how is there, “By means of this I am such an one”?
	“By means of this I am a ruler” or “by means of this I am a Brahmin” or “by means of this I am a merchant” or “by means of this I am an artisan” or “by means of this I am an householder” or “by means of this I am an ascetic” or “by means of this I am a god” or “by means of this I am an human being” or “by means of this I have material form” or “by means of this I have no material form” or “by means of this I have perception” or “by means of this I have non-perception” or “by means of this I have “neither
	perception nor non-perception”.
	Thus there is, “By means of this I am such an one”.
	(2)

	And how is there, “By means of this I am also”?
	Comparing another person (with himself), “As he is a ruler, so by means of this I also am a ruler” or “as he is a Brahmin, so by means of this I also am a Brahmin” or Intermediate items as earlier.
	“as he has “neither perception nor non-perception”, so by means of this I also have “neither perception nor non-perception”.
	Thus there is, “By means of this I am also”.
	(3)

	And how is there, “By means of this I am otherwise”?
	Comparing another person (with himself), “As he is a ruler, by means of this I am not a ruler in the same way” or “as he is a Brahmin, by means of this I am not a Brahmin in the same way” or Intermediate items as earlier.
	“as he has “neither perception nor non-perception”, by means of this I do not have” neither perception nor non-perception” in the same way”.
	Thus there is, “By means of this I am otherwise”.
	(4)

	And how is there, “By means of this I shall be”?
	Making distinction with regard to a certain state (either) form, feeling, perception, volitional activities (or) consciousness, one gets the wish, “By means of this I shall be”; one gets the conceit, “by means of this I shall be”; one gets the wrong view, “by means of this I shall be”; when this happens there are these obsessions, “by means of this I shall be such an one” or “by means of this I also shall be” or “by means of this I shall be otherwise”.
	(5)

	And how is there, “By means of this I shall be such an one”?
	“By means of this I shall be a ruler” or Intermediate items as earlier.

	“by means of this I shall have no material form” or “by means of this I shall have perception” or “by means of this I shall have non-perception” or “by means of this I shall have “neither perception nor non-perception”.
	Thus there is, “By means of this I shall be such an one”.
	(6)

	And how is there, “By means of this I also shall be”?
	Comparing another person (with himself), “As he will be a ruler, so by means of this I also shall be a ruler” or “as he will be a Brahmin, so by means of this I also shall be a Brahmin” or Intermediate items as earlier.
	“as he will have “neither perception nor non-perception”, so by means of this I also
	shall have “neither perception nor non-perception”.
	Thus there is, “By means of this I also shall be”.
	(7)

	And how is there, “By means of this I shall be otherwise”?
	Comparing another person (with himself), “As he will be a ruler, by means of this I shall not be a ruler in the same way” or “as he will be a Brahmin, by means of this I shall not be a Brahmin in the same way” or Intermediate items as earlier.
	“as he will have “neither perception nor non-perception”, by means of this I shall not have “neither perception nor non-perception “in the same way”.
	Thus there is, “By means of this I shall be otherwise”.
	(8)

	And how is there, “By means of this I am eternal”?
	Making distinction with regard to a certain state (either) form, feeling, perception, volitional activities (or) consciousness, (there is), “By means of this I am permanent, I am durable, I an eternal, I am not subject to change”.
	Thus there is, “By means of this I am eternal”.
	(9)

	And how is there, “By means of this I am not eternal”?
	Making distinction with regard to a certain state (either) form, feeling, perception, volitional activities (or) consciousness, (there is), “By means of this I shall be annihilated, I shall be destroyed, I shall not be”.
	Thus there is, “By means of this I am not eternal”.
	(10)

	And how is there, “By means of this I may be”?
	Making distinction with regard to a certain state (either) form, feeling, perception, volitional activities (or) consciousness, one gets the wish, “By means of this I may be”; one gets the conceit, “by means of this I may be”; one gets the wrong view, “by means of this I may be”; when this happens there are these obsessions, “by means of this I may be such an one” or “by means of this I also may be” or “by means of this I may be otherwise”.
	(11)

	And how is there, “By means of this I may be such an one”?
	“By means of this I may be a ruler” or “by means of this I may be a Brahmin” or “by means of this I may be a merchant” or “by means of this I may be an artisan” or “by means of this I may be an householder” or “by means of this I may be an ascetic” or “by means of this I may be a god” or “by means of this I may
	be an human being” or “by means of this I may have material form” or “by means of this I may have no material form” or “by means of this
	I may have perception” or “by means of this I may have non-perception” or “by means of this I may have “neither perception nor non-perception”.
	Thus there is, “By means of this I may be such an one”.
	(12)

	And how is there, “By means of this I also may be”?
	Comparing another person (with himself), “As he may become a ruler, so by means of this I also may become a ruler” or “as he may become a Brahmin, so by means of this I also may become a Brahmin” or Intermediate items as earlier.
	“as he may have “neither perception nor non-perception”, so by means of this I also may have “neither perception nor non-perception”.
	Thus there is, “By means of this I also may be”.
	(13)

	And how is there, “By means of this I may be otherwise”?
	Comparing another person (with himself), “Should he be a ruler, by means of this I might not be a ruler in the same way” or “should he be a Brahmin, by means of this I might not be a Brahmin in the same way” or Intermediate items as earlier.
	“as he may have “neither perception nor non-perception”, by means of this I may not have “neither perception nor non-perception” in the same way”.
	Thus there is, “By means of this I may be otherwise”.
	(14)

	And how is there, “By means of this, would that I may be”?
	Making distinction with regard to a certain state (either) form, feeling, perception, volitional activities (or) consciousness, one gets the wish, “By means of this, would that I may be”; one gets the conceit, “by means of this, would that I may be”; one gets the wrong view, “by means of this, would that I may be”; when this happens there are these obsessions, “by means of this, would that I may be such an one” or “by means of this, would that I also may be” or “by means of this, would that I may be otherwise”.
	(15)

	And how is there, “By means of this, would that I may be such an one”?
	“By means of this, would that I may be a ruler” or “by means of this, would that I may be a Brahmin” or “by means of this, would that I may be a merchant” or “by means of this, would that I may be an artisan” or “by means of this, would that
	I may be an householder” or “by means of this, would that I may be an ascetic” or “by means of this, would that I may be a god” or “by means of this, would that I may be an human being” or “by means of this, would that I may have material form” or “by means of this, would that I may have no material form” or “by means of this, would that I may have perception” or “by means of this, would that I may have non-perception” or “by means of this, would that I may have “neither perception nor non-perception”.
	Thus there is, “By means of this, would that I may be such an one”.
	(16)

	And how is there, “By means of this, would that I also may be”?
	Comparing another person (with himself), “As he may become a ruler, by means of this, would that I also may become a ruler” or “as he may become a Brahmin, by means of this, would that I also may become a Brahmin” or Intermediate items as earlier.
	“as he may have “neither perception nor non-perception”, by means of this, would that I also may have “neither perception nor non-perception”.
	Thus there is, “By means of this, would that I also may be”.
	(17)

	And how is there, “By means of this, would that I may be otherwise”?

	Comparing another person (with himself), “As he may become a ruler, by means of this, would that I may not become a ruler in the same way” or “as he may become a Brahmin, by means of this, would that I may not become a Brahmin in the same way” or “as he may have “neither perception nor non-perception”, by means of this, would that I may not have “neither perception nor non-perception” in the same way”.
	Thus there is, “By means of this, would that I may be otherwise”.
	(18)

	These are eighteen occurrences of craving in connection with external (aggregates).


	Thus these eighteen occurrences of craving in connection with internal (aggregates); these eighteen occurrences of craving in connection with external (aggregates); (taking) these together collectively and briefly there are thirty-six occurrences of craving.
	Thus the similar thirty-six past occurrences of craving; thirty-six future occurrences of craving; thirty-six present occurrences of craving; (taking) these together collectively and briefly there are one hundred and eight occurrences of craving.


	Therein what are the “sixty-two wrong views which were spoken of by the Bhagavā in the Brahmājala Exposition”?
	Four eternalistic theories; four partial eternalistic theories; four finite and infinite theories; four eel-wriggling theories; two theories (of occurrences) arising without cause; sixteen theories on having perception; eight theories on having non-perception; eight theories on “neither perception nor non-perception”; seven annihi-lationistic theories; five theories on Nibbāna in the present existence.
	These are the sixty-two wrong views which were spoken of by the Bhagavā in the Brahmājala Exposition.


	Analysis Of Small Items Is Ended

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