After pondering about the translation of “ill will” (adhammacariya visama) in the 10 unwholesome deeds (see MN 41), “ill will” (byāpāda) in the second path factor Right Thinking (samma sankappa, which include right resolve and right thoughts, see MN 19), “ill will” (byāpādo– imāni kho) in the 10 fetters (see SN.45.180) , and AN 3.102, I tend to think that the translation of “ill will” is accurate for the 10 unwholesome deeds, but probably not for the rest of the two cases. In the case of the second path factor of the N8P, should “byāpāda” be better translated as “hostility/resentment” instead of “ill will”
, since the noble disciples on the N8P path should have already removed the “gross sand” of “ill will” and should then be training for the purification of the moderate impurities of the mind? In the case of the 5th fetter, should “byāpādo– imāni kho” be translated into “aversion” instead of “ill will”?
The 5 high fetters have no aversion left, which suggests that the fetter of aversion should have already been removed by non-returners. Opposite to aversion, greed for sensual desire (the 4th fetter) has been removed by non-returners although greed for form/formless existence is still there (the 6th & 7th fetters).
The accurate comprehension of the 2nd path factor will enable us to practice right resolve/thoughts correctly. And the accurate comprehension of the 5th fetter is very important for those who want to become non-returners. The fetter of aversion is much more difficult to break than the fetter of ill will. If the 5th fetter should indeed be aversion, then non-returners should have reached equanimity and have no anger.
Please correct me if I’m wrong. Thanks and metta!
AN 3.102 (The goldsmith): mainly from http://www.buddha-vacana.org/sutta/angu ... 3-102.html
(with some changes)
In the same way [as purifying gold], there are these gross impurities in a monk intent on heightened mind: misconduct in body, misconduct in speech, & misconduct in mind [unrighteous greed/covetousness, ill will, wrong views (of the law of karma)]. These [Ten unwholesome deeds] the monk — aware & able by nature — abandons, destroys, dispels, wipes out of existence [so that they will not rise again].
When he is rid of them, there remain in him the moderate impurities [of mind]: thoughts of sensuality (due to liking), thoughts of hostility/hatred (due to disliking), & harming. These he abandons, destroys, dispels, wipes out of existence.
When he is rid of them, there remain in him the fine impurities: thoughts of his caste [greed for status], thoughts of his home district, thoughts related to not wanting to be despised [aversion]. These he abandons, destroys, dispels, wipes out of existence.
When he is rid of them, there remain only thoughts of the Dhamma. His concentration is neither calm nor refined, it has not yet attained serenity or unity, and is kept in place by the fabrication of forceful restraint. But there comes a time when his mind grows steady inwardly, settles down, grows unified & concentrated. His concentration is calm & refined, has attained serenity & unity, and is no longer kept in place by the fabrication of forceful restraint.
And then whichever of the higher knowledges he turns his mind to know & realize, he can witness them for himself whenever there is an opening.
[Another translation: "Then to whatever realization of knowledge the mind is bent, mindfulness in that sphere becomes the eyewitness."http://www.metta.lk/tipitaka/2Sutta-Pit ... ggo-e.html
vyāpāda or byāpāda -- thoughts related to disliking, wanting to reject; feelings of hostility, resentment, hatred and bitterness; desire to injure, malevolence, ill-will (?).