..續本文上一頁ualities, and more blameworthy when such a one has great qualities. Its constituents are three: another to be abused, an angry mind, the abusing.

　　Gossip is the unwholesome volition initiating an effort by body or by speech to communicate what is purposeless. It is less blameworthy when indulged in mildly, and more blameworthy when indulged in strongly. Its constituents are two: the being intent on purposeless stories such as the Bharata war or the abduction of Sita, etc., and the telling of such stories.[12]

　　Covetousness (abhijjha): It covets, thus it is covetousness; "having become directed towards others” goods, it occurs through inclination towards them" is the meaning. It has the characteristic of coveting others” goods thus: "Oh, that this were mine!" It is less blameworthy and more blameworthy as in the case of taking what is not given. Its constituents are two: another”s goods, and the inclination for them to be one”s own. For even though greed has arisen based on another”s goods, it is not classed as a (completed) course of kamma so long as one does not incline to them as one”s own (with the thought), "Oh, that this were mine!"

　　Ill will (byapada): It injures welfare and happiness, thus it is ill will (hitasukham byapadayati ti byapado). Its characteristic is the mental defect (of wishing for) the destruction of others. It is less blameworthy and more blameworthy as in the case of harsh speech. Its constituents are two: another being, and the wish for that being”s destruction. For even though anger has arisen based on another being, there is no breach of a course of kamma so long as one does not wish, "Oh, that this being might be cut off and destroyed!"

　　Wrong view (micchaditthi): It sees wrongly due to the absence of a correct grasp of things, thus it is wrong view. Its characteristic is the mistaken view that "there is no (result from) giving," etc. It is less blameworthy and more blameworthy as in the case of gossip. Moreover, it is less blameworthy when not fixed in destiny, and more blameworthy when fixed.[13] Its constituents are two: a mistaken manner of grasping the basis (for the view), and the appearance of that (basis) in accordance with the manner in which it has been grasped.

　　Now the exposition of these ten courses of unwholesome kamma should be understood in five ways: as to mental state (dhammato), as to category (kotthasato), as to object (arammanato), as to feeling (vedanato), and as to root (mulato).

　　Herein, as to mental state: The first seven among these are volitional states only. The three beginning with covetousness are associated with volition.[14]

　　As to category: The eight consisting of the first seven and wrong view are courses of kamma only, not roots. Covetousness and ill will are courses of kamma and also roots; for covetousness, having arrived at the (state of) a root, is the unwholesome root greed, and ill will is the unwholesome root hate.

　　As to object: Killing living beings, because it has the life faculty as object, has a formation as object. Taking what is not given has beings as object or formations as object. Misconduct in sensual pleasures has formations as object by way of tangible object; but some say it also has beings as object. False speech has beings or formations as object; likewise malicious speech. Harsh speech has only beings as object. Gossip has either beings or formations as object by way of the seen, heard, sensed and cognized; likewise covetousness. Ill will has only beings as object. Wrong view has formations as object by way of the states belonging to the three planes (of being).

　　As to feeling: Killing living beings has painful feeling; for although kings, seeing a robber, say laughingly, "Go and execute him," their volition consummating the action is associated…

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