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it is already included when equanimity is taken. Right speech exists, right action exists, right livelihood exists; but it is not included in the Pāli text as an aspect of consciousness. Therefore, it is also included here by way of "and also." Among these nine, desire, conviction, attention, and equanimity, these four are obtained in one moment, the rest in different moments. For when with this consciousness one abandons wrong speech, fulfilling right speech as abstinence, then these five, the four, desire, etc., and right speech, are obtained in one moment. When wrong action abandons wrong speech, fulfills right speech by abstaining… abandons wrong livelihood, fulfills right livelihood by abstaining… when one prepares with compassion… when one prepares with sympathetic joy, then these five, namely, the four desires and the preliminary part of sympathetic joy, are obtained in a single moment. But apart from this, for one giving alms, fulfilling morality, and performing yogic practices, only the four infallible qualities are obtained. Thus, among these nine infallible qualities, "desire" is a designation for the wish to do. Therefore, that desire, characterized by the wish to do, has the function of seeking an object, the manifestation of being interested in the object. That itself is its basis. In grasping the object, it should be seen as the mind's outstretched hand. Conviction is "adhimokkha." It is characterized by determination, has the function of non-wavering, the manifestation of certainty, the object to be determined is its basis. It should be seen as an Indra's pillar, immovable in the object. Action is doing, doing in the mind is "manasikāra." Because it makes the mind different from the previous mind, it is also called manasikāra. This is of three kinds: leading to the object, leading to the process, leading to the impulsion. Among these, leading to the object, doing in the mind is manasikāra. It is characterized by remembering, has the function of connecting associates to the object, the manifestation of facing the object, included in the aggregate of mental formations. By leading to the object, it should be seen as the charioteer of the associates. But leading to the process is a designation for five-door adverting. Leading to the impulsion is for mind-door adverting. These are not intended here. Equanimity among those qualities is "tatramajjhattatā." It is characterized by the balance of mind and mental factors, has the function of preventing excess or deficiency, or the function of cutting off partiality; the manifestation of a balanced state. It should be seen as the impartial charioteer of well-trained thoroughbreds, allowing the mind and mental factors to proceed equally by way of neutrality. In the exposition of the sublime states, ‘compassion and joy’ will become manifest. For those are only of the form realm, having attained absorption, while these here are of the sense sphere, this is the only difference. Abstinence from bodily misconduct is ‘abstinence from bodily misconduct’. The same method applies to the other two terms as well. But in terms of characteristic, etc., these three also have the characteristic of non-transgression of the objects of bodily misconduct, etc.; that is, they have the characteristic of non-oppression. Their function is recoiling from the objects of bodily misconduct, etc., their manifestation is non-action, their proximate cause is the basis of qualities such as faith, shame, fear of blame, and desiring little. They should be seen as the state of the mind turning away from evil deeds. Thus, the fifty-six mental factors, stated only by way of inclusion, and the nine, all these sixty-five mental factors occur in this division of the Dhamma. Among them, at one moment, sometimes sixty-one occur, sometimes sixty. For they occur by way of completing right speech, etc. In five places in their arising, sixty-one occur. Apart from these, in one place, sixty occur. But excluding the inclusives, when taken according to the text as recited, there are only fifty-six. By taking what has been taken, here there are the five factors beginning with contact, thought and examination, joy and one-pointedness of mind, the five faculties, the two strengths of shame and fear of blame, the two roots of non-greed and non-hatred, and the twelve factors beginning with bodily tranquility and mental tranquility, thus there are thirty factors. Among these thirty factors, eighteen factors are without inflections, twelve are with inflections. Which are the eighteen? Contact, perception, volition, examination, joy, the life faculty, the twelve factors beginning with bodily tranquility, these eighteen are without inflections. Feeling, mind, thought, one-pointedness of mind, the faculty of faith, the faculty of energy, the faculty of mindfulness, the faculty of wisdom, the strength of shame, the strength of fear of blame, non-greed, non-hatred, these twelve factors are with inflections. Among them, seven factors are inflected in two places, one in three, two in four, one in six, one in seven places. How? Mind, thought, faith, Thus, shame and fear of blame, Non-greed and non-hatred, These seven are divided In two places. Here, consciousness, having reached The fivefold contact, Is said to be consciousness, Having reached the faculties, mind-faculty. Thought, having reached The jhana factors, Is said to be thought, Having reached the path factors, right intention. Faith, having reached The faculties, Is said to be faith-faculty, Having reached the powers, faith-power. Shame, having reached The powers, Is said to be shame-power, Having reached the pair of world-guardians, shame. The same method applies to fear of blame. Non-greed, having reached The root, Is said to be non-greed, Having reached the path of action, non-covetousness. Non-hatred, having reached The root, Is said to be non-hatred, Having reached the path of action, non-ill-will. These seven are divided In two places. Feeling, however, having reached The fivefold contact, Is said to be feeling, Having reached the jhana factors, happiness, Having reached the faculties, joy-faculty. Thus, one dhamma is divided In three places. Energy, however, having reached The faculties, Is said to be energy-faculty, Having reached the path factors, right effort, Having reached the powers, energy-power, Having reached the pair of support, exertion. Mindfulness, too, having reached The faculties, Is said to be mindfulness-faculty, Having reached the path factors, right mindfulness, Having reached the powers, mindfulness-power, Having reached the pair of support, mindfulness. Thus, these two dhammas are divided In four places. Concentration, however, having reached The jhana factors, Is said to be singleness of mind, Having reached the faculties, concentration-faculty, Having reached the path factors, right concentration, Having reached the powers, concentration-power, Having reached the pair of support, calm and non-distraction. Thus, this one dhamma is divided In six places. Wisdom, however, having reached The faculties, Is said to be wisdom-faculty, Having reached the path factors, right view, Having reached the powers, wisdom-power, Having reached the roots, non-delusion, Having reached the path of action, right view, Having reached the pair of support, clear comprehension and insight. Thus, one dhamma is divided In seven places. If, however, someone should say - 'Here, there is nothing unprecedented, it is merely taking what is below and filling in the gaps in each place. The talk is disjointed, like goods brought by thieves in disarray, like grass trampled by a herd of cows on a path, spoken without understanding.' So, he should be stopped, saying, 'Not so!' and told: 'There is no teaching of the Buddhas that is disjointed, it is always connected. Nor is it spoken without understanding, it is all spoken with full knowledge. For the Perfectly Enlightened One knows the function of each of those things, knowing that, assigning the divisions according to function, knowing that eighteen things have one function each, he assigned a division in each place. Knowing that seven things have two functions each, he assigned a division in two places each. Knowing that feeling has three functions, he assigned a division in three places. Knowing that effort and mindfulness have four functions each, he assigned a division in four places each. Knowing that concentration has six functions, he assigned a division in six places. Knowing that wisdom has seven functions, he assigned a division in seven places.' Here is an analogy: A wise king, in private, thought: 'This property belonging to the royal family should not be eaten just any old way, I will increase the wages appropriate to the crafts.' So, he gathered all the artisans and said, 'Summon those who know one craft each.' As they were being summoned, eighteen people arose. He had one portion given to each of them and dismissed them. When it was said, 'Let those who know two crafts each come,' seven people came. He had two portions given to each of them. When it was said, 'Let those who know three crafts each come,' only one came. He had three portions given to him. When it was said, 'Let those who know four crafts each come,' two people came. He had four portions given to each of them. When it was said, 'Let those who know five crafts each come,' not even one came. When it was said, 'Let those who know six crafts each come,' only one came. To him He gave six measures of rice to each. "Let those who know seven crafts come," he said, but only one came. He gave him seven measures of rice. There, the unsurpassed Dhamma-king is like a wise king. The dhammas arising with diverse characteristics are like those skilled in crafts. The allocation of those respective dhammas according to their functions is like increasing wages according to skill.