17. Analysis of Small Items (VB17)

4. Fourfold Exposition

Therein what are “four defilements”? The defilement of desire, the defilement of becoming, the defilement of wrong view, the defilement of ignorance.

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.

Therein what is the defilement of becoming? That which in connection with becoming is wish for becoming,* clinging to becoming. This is called the defilement of becoming.

* See paragraph 895.

Therein what is the defilement of wrong view? “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”, “a being (text = tathāgata) exists after death” or “a being does not exist after death” or “a being exists and does not exist after death” or “a being neither exists nor does not exist after death”; that which is similar, wrong view, resorting to wrong view,* inverted grip. This is called the defilement of wrong view. Also all false view is the defilement of wrong view.

* See paragraph 249.

Therein what is the defilement of ignorance? 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 states; that which is similar, absence of knowledge, absence of vision,* barrier of ignorance, the bad root of dullness. This is called the defilement of ignorance. These are four defilements. (1)

* See paragraph 180.

Therein what are “four ties”.* “Four floods”.* “Four bonds”.* “Four attachments”? The attachment of desire, the attachment of wrong view, the attachment of (wrong) habits and practices, the attachment of soul theory.

* See Dhammasaṅgaṇī paragraph 1140 et seq.

Therein what is the attachment of desire? That which in connection with desire is wish for sense pleasure,* clinging to sense pleasure. This is called the attachment of desire.

* See paragraph 914.

Therein what is the attachment of wrong view? “There is no alms-giving; there is no sacrifice,* (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,*2 inverted grip. This is called the attachment of wrong view. Excepting the attachment of (wrong) habits and practices and the attachment of soul theory, all false view is the attachment of wrong view.

* See paragraph 971.
*2 See paragraph 249.

Therein what is the attachment of (wrong) habits and practices? (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,* inverted grip. This is called the attachment of (wrong) habits and practices.

* See paragraph 249.

Therein what is the attachment of soul theory? 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 good men, is not versed in the teaching of good men, is not disciplined in the teaching of good 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.* Perception.* Mental concomitants.* 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,*2 inverted grip. This is called the attachment of soul theory. These are four attachments. (5)

* Complete each in general form of final example.
*2 See paragraph 249.

Therein what are “four arisings of craving”? When in a bhikkhu the craving arising on account of a robe arises; when in a bhikkhu the craving arising on account of food arises; when in a bhikkhu the craving arising on account of a dwelling arises; when in a bhikkhu the craving arising on account of excellent and more excellent things arises. These are four arisings of craving. (6)

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 dullness; 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. (7)

Therein what are “four inversions”? 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”. These are four inversions. (8)

Therein what are “four (types of) ignoble speech”? Having not seen he says he has seen; having not heard he says he has heard; having not sensed otherwise he says he has sensed otherwise; | having not known he says he knows. These are four (types of) ignoble speech. (9)

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 sensed otherwise he says he has not sensed otherwise; having known he says he does not know. These are four (types of) ignoble speech. (10)

Therein what are “four (types of) wrong action”? Killing beings, taking that which is not given, sexual misconduct, false speech. These are four (types of) wrong action. (11)

Therein what are “another four (types of) wrong action”? False speech, slanderous speech, harsh speech, frivolous speech. These are four (types of) wrong action. (12)

Therein what are “four (types of) fear”? Fear of birth, fear of ageing, fear of decay, fear of death. These are four (types of) fear. (13)

Therein what are “another four (types of) fear”? Fear of kings, fear of thieves, fear of fire, fear of water. These are four (types of) fear. (14)

Therein what are “another four (types of) fear”? Fear of waves, fear of crocodiles, fear of whirlpools, fear of fierce fish. These are four (types of) fear. (15)

Therein what are “another four (types of) fear”? Fear of self-condemnation, fear of condemnation by others, fear of punishment, fear of woeful states. These are four (types of) fear. (16)

Therein what are “four wrong views”? Wrong view arises firmly as truth thus, “Pleasure and pain are produced by the self”; wrong view arises firmly as truth thus, “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”. These are four wrong views. (17)

(Here Ends) Fourfold (Exposition)

5. Fivefold Exposition

Therein what are “five fetters belonging to low (existence)”? Individuality view, doubt, adherence to (wrong) habits | and practices, wish for sense pleasure, illwill. These are five fetters belonging to low (existence). (1)

Therein what are “five fetters belonging to high (existence)”? Lust for form, lust for the formless, conceit, distraction, ignorance. These are five fetters belonging to high (existence). (2)

Therein what are “five (types of) meanness”? Meanness (concerning) dwelling, meanness (concerning) family, meanness (concerning) gain, meanness (concerning) reputation, meanness (concerning) the Doctrine. These are five (types of) meanness. (3)

Therein what are “five adhesions”? The adhesion of lust, the adhesion of hatred, the adhesion of dullness, the adhesion of conceit, the adhesion of wrong view. These are five adhesions. (4)

Therein what are “five arrows”? The arrow of lust, the arrow of hatred, the arrow of dullness, the arrow of conceit, the arrow of wrong view. These are five arrows. (5)

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. These are five mental spikes. (6)

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). 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. One practises the religious life praying for some deva existence thus, “May I by this habit or by this practice or by this austerity or by this religious life become a (high) deva or other kind of deva”. These are five (types of) mental bondage. (7)

Therein what are “five hindrances”? The hindrance of wish for sense pleasure, the hindrance of illwill, the hindrance of sloth and torpor, the hindrance of distraction and remorse, the hindrance of doubt. These are five hindrances. (8)

Therein what are “five immediate resultant actions”? 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 extravasated, the Order is divided. These are five immediate resultant actions. (9)

Therein what are “five wrong views”? 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-becoming of the existing being (after death) or some people declare Nibbāna in the present existence. These are five wrong views. (10)

Therein what are “five hostile actions”? Killing beings, taking that which is not given, sexual misconduct, false speech, (taking) intoxicating beers, wines and spirits causing heedlessness. These are five hostile actions. (11)

Therein what are “five misfortunes”? Misfortune through relatives, misfortune through wealth, misfortune through disease, misfortune through (corrupted) morality, misfortune through wrong view. These are five misfortunes. (12)

Therein what are “the five disadvantages of impatience”? 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. These are the five disadvantages of impatience. (13)

Therein what are “five fears”? Fear (concerning) livelihood, fear of disapproval, fear (that is) timidity in assemblies, fear of death, fear of unhappy (rebirth). These are five fears. (14)

Therein what are “five theories of Nibbāna in the present existence”? 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.

Another said to that (person) thus, “Friend, this soul indeed exists, you say such, I do not say it does not exist. Indeed, friend, this soul even by this much does not attain highest Nibbāna in the | present existence, why is that? Friend, sense pleasures are indeed impermanent, suffering, subject to change; in them different states of change arise, (also) sorrow, lamentation, pain (physical), mental pain, despair. Because, friend, this soul, aloof from sense pleasures,* 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.

* See paragraph 205.

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? 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,* 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.

* See paragraph 205.

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? Therein that which is zestful elation of the mind, by that much it seems to be gross. Because, friend, this soul, desireless of zest,* 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.

* See paragraph 205.

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? Therein that which is pleasurable zest, mentally cognized, by that much it seems to be gross. Because, friend, this soul, by the abandoning of pleasure,* 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. These are five theories of Nibbāna in the present existence. (15)

* See paragraph 205.

(Here Ends) Fivefold (Exposition)

6. Sixfold Exposition

Therein what are “six roots of contention”? Anger, smirching, envy, hypocrisy, evil wish, stubbornness. These are six roots of contention. (1)

Therein what are “six (types of) lusting wish”? States of lusting wish connected with sensuousness, (viz.,) lust, infatuation, infatuation of consciousness connected with sensuousness for pleasant visible (objects); for pleasant audible (objects).* For pleasant odorous (objects).* For pleasant sapid (objects).* For pleasant tangible (objects).* Lust, infatuation, infatuation of consciousness connected with sensuousness for pleasant ideational (objects). These are six (types of) lusting wish. (2)

* Complete each in general form of final example.

Therein what are “six bases of enmity”? Vexation of consciousness, resentment, hostility, abruptness, absence of delight of consciousness for unpleasant visible (objects); for unpleasant audible (objects).* For unpleasant odorous (objects).* For unpleasant sapid (objects).* For unpleasant tangible (objects).* Vexation of consciousness, resentment, hostility, abruptness, absence of delight of consciousness for unpleasant ideational (objects). These are six bases of enmity. (3)

* Complete each in general form of final example.

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). These are six groupings of craving. (4)

Therein what are “six (types of) disrespect”? One dwells without respect, without deference for the Teacher; one dwells without respect, without deference for the Teaching; one dwells | 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. These are six (types of) disrespect. (5)

Therein what are “six retrogressive states”? Enjoying action, enjoying talk, enjoying sleep, enjoying company, enjoying mixing, enjoying obsessions. These are six retrogressive states. (6)

Therein what are “another six retrogressive states”? Enjoying action, enjoying talk, enjoying sleep, enjoying company, contumacy, having evil friends. These are six retrogressive states. (7)

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.* Smelling an odorous (object) with the nose.* Tasting a sapid (object) with the tongue.* Touching a tangible (object) with the body.* Cognizing an ideational (object) with the mind one examines the ideational (object) which is the cause of mental pleasure. These are six (types of) examining with mental pleasure. (8)

* Complete each in general form of final example.

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.* Smelling an odorous (object) with the nose.* Tasting a sapid (object) with the tongue.* Touching a tangible (object) with the body.* Cognizing an ideational (object) with the mind one examines the ideational (object) which is the cause of mental pain. These are six (types of) examining with mental pain. (9)

* Complete each in general form of final example.

Therein what are “six (types of) examining with indifference”? 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.* Smelling an odorous (object) with the nose.* Tasting a sapid (object) with the tongue.* Touching a tangible (object) with the body.* Cognizing an ideational | (object) with the mind one examines the ideational (object) which is the cause of indifference. These are six (types of) examining with indifference. (10)

* Complete each in general form of final example.

Therein what are “six (types of) mental pleasure connected with sensuousness”? 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).* For pleasant odorous (objects).* For pleasant sapid (objects).* For pleasant tangible (objects).* 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). These are six (types of) mental pleasure connected with sensuousness. (11)

* Complete each in general form of final example.

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).* For unpleasant odorous (objects).* For unpleasant sapid (objects).* For unpleasant tangible (objects).* 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). These are six (types of) mental pain connected with sensuousness. (12)

* Complete each in general form of final example.

Therein what are “six (types of) indifference connected with sensuousness”? 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 indifference; for audible (objects) which are the causes of indifference.* For odorous (objects) which are the causes of indifference.* For sapid (objects) which are the causes of indifference.* For tangible (objects) which are the causes of indifference.* 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 ideational (objects) which are the causes of indifference. These are six (types of) indifference connected with sensuousness. (13)

* Complete each in general form of final example.

Therein what are “six wrong views”? 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 good and bad 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. These are six wrong views. (14)

(Here Ends) Sixfold (Exposition)

7. Sevenfold Exposition

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 becoming, the latent tendency of ignorance. These are seven latent tendencies. (1)

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 becoming, the fetter of ignorance. These are seven fetters. (2)

Therein what are “seven evolvements”? 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 becoming, the evolvement of ignorance. These are seven evolvements. (3)

Therein what are “seven vitiated states”? 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. These are seven vitiated states. (4)

Therein what are “seven wrong actions”? Killing beings, taking that which is not given, sexual misconduct, false speech, slanderous speech, harsh speech, frivolous speech. These are seven wrong actions. (5)

Therein what are “seven (types of) conceit”? Conceit, excessive conceit, inordinate conceit, self-disrespect conceit, over-estimating conceit, self-conceit, false conceit. These are seven (types of) conceit. (6)

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 the ovum and semen of 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-becoming of the existing being. (7) (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 is not annihilated completely. Indeed, friend, there is another soul pertaining to devas 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-becoming of the existing being. (7) (2)

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 devas which has form, is mind made having all limbs great and small, having no lack of controlling 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, friend, | this soul is indeed annihilated completely”; thus some make known the annihilation, destruction, non-becoming of the existing being. (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. 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-becoming 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-becoming 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-becoming 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-becoming of the existing being. These are seven wrong views. (7) (7)

(Here Ends) Sevenfold (Exposition)

8. Eightfold Exposition

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

Therein what are “eight bases of laziness”? Herein there is work to be done by a bhikkhu; 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 base of laziness.

And again, work is done by the bhikkhu, 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 base of laziness.

And again, there is a journey to be made by the bhikkhu, 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 base of laziness.

And again, a journey is made by the bhikkhu, 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 base of laziness.

And again, the bhikkhu 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 base of laziness.

And again, the bhikkhu 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 base of laziness.

And again, there arises in the bhikkhu 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 base of laziness.

And again, the bhikkhu 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 base of laziness. These are eight 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 sensed otherwise he says he has sensed otherwise; having not known he says he knows; having seen he says he has not seen; having heard he says he has not heard; having sensed otherwise he says he has not sensed otherwise; 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 concentration. These are eight (types of) falseness.

Therein what are “eight defects of man”? Herein bhikkhus accuse a bhikkhu of an offence; that bhikkhu being accused by bhikkhus 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 bhikkhus accuse a bhikkhu of an offence; that bhikkhu being accused by the bhikkhus of an offence retorts to the accuser himself thus, “What is the good 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 bhikkhus accuse a bhikkhu of an offence; that bhikkhu being accused by the bhikkhus 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 bhikkhus accuse a bhikkhu of an offence; that bhikkhu being accused by the bhikkhus 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 bhikkhus accuse a bhikkhu of an offence; that bhikkhu being accused by the bhikkhus of an offence speaks in the middle of the gathering of bhikkhus, gesticulating senselessly. This is the fifth defect of man.

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

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

And again bhikkhus accuse a bhikkhu of an offence; that bhikkhu being accused by the bhikkhus 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.* Has form and no form.* Has neither form nor no form.* 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.

* Complete each in general form of final example.

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)

9. Ninefold Exposition

Therein what are “nine 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,* he is doing harm,* he will do harm”, thus vexation arises; “He has done good to one not dear and not pleasant to me,* he is doing good,* he will do good”, thus vexation arises. These are nine bases of vexation.

* Complete appropriately.

Therein what are “nine impurities of man”? Anger, smirching, envy, meanness, deceit, hypocrisy, false speech, evil 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 states 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 evil bad states arise. These are nine states 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)

10. Tenfold Exposition

Therein what are “ten bases of corruption”? Greed, hatred, dullness, 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,* he is doing harm,* he will do harm”, thus vexation arises; “He has done good to one not dear and not pleasant to me,* he is doing good,* he will do good”, thus vexation arises; or vexation arises unreasonably. These are ten bases of vexation.

* Complete appropriately.

Therein what are “ten paths of bad action”? Killing beings, taking that which is not given, sexual misconduct, false speech, slanderous speech, harsh speech, frivolous speech, covetousness, illwill, false view. These are ten paths of bad 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 becoming, 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 concentration, 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”, “a being (text = tathāgata) exists after death” or “a being does not exist after death” or “a being exists and does not exist after death” or “a being neither exists nor does not exist after death”. This is extremist view that has ten bases.

(Here Ends) Tenfold (Exposition)

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) material quality, feeling, perception, mental concomitants (or) consciousness, one gets the wish, “I am”; one gets the conceit, “I am”; one gets the wrong view, “I 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 a householder” or “I am an ascetic” or “I am a deva” or “I am a 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 a householder, so also am I a householder” or “as he is an ascetic, so also am I an ascetic” or “as he is a deva, so also am I a deva” or “as he is a human being, so also am I a 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 a householder, I am not a 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 deva, I am not a deva in the same way” or “as he is a human being, I am not a 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) material quality, feeling, perception, mental concomitants (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 a householder” or “I shall be an ascetic” or “I shall be a deva” or “I shall be a 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* “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)

* Intermediate items as earlier.

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* “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)

* Intermediate items as earlier.

And how is there, “I am eternal”? Making no distinction with regard to any state (either) material quality, feeling, perception, mental concomitants (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) material quality, feeling, perception, mental concomitants (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) material quality, feeling, perception, mental concomitants (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 a householder” or “I may be an ascetic” or “I may be a deva” or “I may be a 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* “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)

* Intermediate items as earlier.

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* “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)

* Intermediate items as earlier.

And how is there, “Would that I may be”? Making no distinction with regard to any state (either) material quality, feeling, perception, mental concomitants (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 a householder” or “would that I may be an ascetic” or “would that I may be a deva” or “would that I may be a 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* “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)

* Intermediate items as earlier.

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* “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)

* Intermediate items as earlier.

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) material quality, feeling, perception, mental concomitants (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 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 a householder” or “by means of this I am an ascetic” or “by means of this I am a deva” or “by means of this I am a 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* “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)

* Intermediate items as earlier.

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* “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)

* Intermediate items as earlier.

And how is there, “By means of this I shall be”? Making distinction with regard to a certain state (either) material quality, feeling, perception, mental concomitants (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* “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)

* Intermediate items as earlier.

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* “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)

* Intermediate items as earlier.

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* “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)

* Intermediate item s as earlier.

And how is there, “By means of this I am eternal”? Making distinction with regard to a certain state (either) material quality, feeling, perception, mental concomitants (or) consciousness, (there is), “By means of this I am permanent, I am durable, I am 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) material quality, feeling, perception, mental concomitants (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) material quality, feeling, perception, mental concomitants (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 a householder” or “by means of this I may be an ascetic” or “by means of this I may be a deva” or “by means of this I may | be a 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* “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)

* Intermediate items as earlier.

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* “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)

* Intermediate items as earlier.

And how is there, “By means of this, would that I may be”? Making distinction with regard to a certain state (either) material quality, feeling, perception, mental concomitants (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 a householder” or “by means of this, would that I may be an ascetic” or “by means of this, would that I may be a deva” or “by means of this, would that I may be a 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* “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)

* Intermediate items as earlier.

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 Brahmajāla 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 annihilationistic 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 Brahmajāla Exposition.

Analysis of Small Items is Ended

The Book of Analysis, an English translation of the Pali Abhidhamma Vibhaṅga. Translated by Paṭhamkyaw Ashin Thiṭṭila (Seiṭṭhila). Published by Pali Text Society, 1969.

This SuttaCentral edition was prepared by Manfred Wierich and Ven. Vimala and proofread by Ariya Baumann. Some changes were introduced:

Internal and external links were added, so that readers can easily click the numerous references.

Some abbreviations were expanded.

Obvious oversights and errors were corrected, all of them minor.

The pagination of the original PTS edition can be found on the margins. Unless the page break begins a new paragraph, a vertical bar indicates the beginning of the new page.

This electronic version is published under the terms of the Creative Commons Attribution Non-Commercial 3.0 licence (CC BY-NC 3.0) as found here: http://creativecommons.org/licenses/by-nc/3.0/

All copyright is owned by the Pali Text Society. See also the statement under http://www.palitext.com/ → Publications → Copyright Announcement. For non-commercial use only.