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twenty wholesome and unwholesome (kamma), and eleven functional (states); Thus, fifty-four in total. 18. Accompanied by initial application, sustained application, joy, happiness, and one-pointedness; This is the first jhāna wholesome, and likewise resultant and functional. 19. The second is devoid of initial application, the third is devoid of sustained application; The fourth is devoid of joy, and connected with equanimity and one-pointedness. 20. The fifth (jhāna) is said to be fifteen-fold in the form-sphere; And the formless-sphere (states) are also of the fifth jhāna. 21. The sphere of infinite space, likewise wholesome, resultant, and functional; And the sphere of infinite consciousness, the sphere of nothingness; The sphere of neither perception nor non-perception thus becomes twelve-fold. 22. The stream-entry path consciousness, and likewise the resultant consciousness; Once-returner, non-returner, and Arahantship—thus eight-fold. 23. By the division of jhāna factors, each one is made five-fold; Thus, the expanded supramundane consciousness becomes forty-fold. 24. The form-sphere consciousnesses and the supramundane (consciousnesses) are taken; In the divisions of the first and subsequent jhānas, and the formless (states) also in the fifth. 25. Thus, twelve unwholesome, twenty-one wholesome; Thirty-six resultants, and twenty functional consciousnesses. 26. Or one hundred and twenty-one, or eighty-nine kinds; Consciousness, by its association, and mental factors are likewise divided. 27. Contact, feeling, perception, volition, one-pointedness, and likewise; Life-faculty, attention— these are considered universal. 28. Initial application, sustained application, determination, and also; Effort, desire, joy— These six are called "particulars", thirteen "common to others". 29. Particulars are not in (all) consciousness, initial application is not in the second (jhāna) and beyond; Sustained application is not in the third (jhāna) and beyond; But determination is in doubt. 30. In the three investigating mind-elements, and likewise effort; Joy in the fourth happiness. Oh, deluded one, because of desire. 31. Sixty-six, fifty-five, eleven and sixteen; seventy and twenty indeed, those consciousnesses should be shown. 32. Delusion, shamelessness, lack of moral dread, restlessness, born of all evil; envy, avarice, remorse, aversion, indeed, in aversion thus. 33. Greed, in greed indeed, and wrong view, associated with wrong view, dissociated; and conceit, and sloth and torpor, in five with prompting. 34. In doubt, it is doubt, these fourteen unwholesome (factors); in the twelve unwholesome (consciousnesses) indeed, certainly established. 35. Faith, mindfulness, moral shame, moral dread, non-greed, non-aversion, equanimity; tranquility of body and mind, lightness, pliancy thus. 36. Adaptability and proficiency, uprightness, and six pairs; nineteen factors, inseparable from each other; in fifty-nine wholesome consciousnesses, they occur. 37. Right speech and right action, right livelihood, these abstinences; in the supramundane, always all, with wholesome sense-sphere (consciousness) distinctly. 38. Compassion, sympathetic joy, various, in fine-material (consciousness), excluding the fifth; sometimes in wholesome sense-sphere (consciousness), in functional consciousness with roots. 39. In consciousnesses with three roots, wisdom is found everywhere; these factors beginning with faith, are twenty-five wholesome. 40. Envy, avarice, remorse, abstinences, compassion, etc.; various, sometimes, and conceit, sloth and torpor similarly with. 41. Seven arise everywhere, but six factors as appropriate; in the fourteen unwholesome indeed, in the wholesome indeed, wholesome. 42. Fifty-two and thus, having comprised the factors in the mind; being obtainable, the wise one should discern each one. 43. Wholesome common (factors) and, in the first, without abstinences; in the second and so on, initial application, sustained application in the third and so on. 44. In the fourth and so on, and joy, and compassion, etc. in the fifth; having abandoned, one should not disjoin, having summarized in five ways. 45. Thirty-five, thirty-four, thirty-three and respectively; thirty-two, thirty and thus, they arise, thus, in the exalted. 46. Having taken all abstinences, having abandoned compassion, etc.; in the first, in the second and so on, without initial application, etc., thus. 47. In five ways indeed, one should count. Thus, thirty-six in order; Thirty-five, thirty-four, two thirty-threes in the latter. 48. Beautiful and similar, in actions skilled in sense-pleasures; Having abandoned abstinences from results, abstinence, compassion, and so on. 49. With knowledge, with joy, without knowledge, without; With equanimity, without delight, without, lacking both. 50. Thus in four ways, in three kinds, count two by two; Some say not with equanimity, compassion and so on. 51. Thirty-eight, two thirty-sevens, thirty-six in the beautiful; Thirty-five, two thirty-fours, thirty-three in actions. 52. Thirty-three in results, two thirty-twos, thirty-one will be; In mind of wholesome, resultant, and functional sense-sphere with roots. 53. Delusion and so on, and similar, in the first with greed and wrong view; In the third with greed and conceit, nineteen arise. 54. Eighteen without delight, in the fifth and seventh likewise; In the ninth, aversion, remorse, envy, stinginess, twenty. 55. As stated in the first and so on, they arise in the second and so on; With sloth and torpor, twenty-one, twenty, twenty-two in order. 56. Without desire and delight, in doubt, without certainty; Only in the fifteenth with doubt, in the impure, one should discern. 57. In the pure, similar, without desire, in twelve, and only in eleven; Having abandoned delight in determining, energy in the happiness of investigation. 58. Having abandoned both, mind-element, in equanimity-investigation, ten; Seven are common, arising from the five consciousnesses. 59. Thus arisen in the mind, fifty-two as appropriate; Mental factors should be known, distinguishing the divisions of mind. 60. Emptiness, and signlessness, and also the unconditioned; The wise describe Nibbāna, the deathless, in three aspects. 61. That which arises with reference to it, the supreme mind therein; Obtains the name of emptiness, signlessness, and so on, as a liberation from the object. 62. The Nibbāna-element with remainder, and likewise the other; The Nibbāna-element without remainder, thus in two ways, by method. 63. This, freed from craving, of utterly peaceful characteristic; Its essence is to bring comfort, it is grasped as a state of safety. 64. It is called Nibbāna, because it is free from craving, it is called Nibbāna. they are called; Fifty-three names, fifty-four in all. 65. This exposition of the connection of mind and mental factors, This supreme mind has been revealed; Having carefully kept it in mind, wise ones, They become upholders of the good teaching. 66. Having plunged into the Buddha's teaching, which is knowledge of awakening, Having plunged into the Abhidhamma, which is all phenomena, Having completely exhausted the multitude of names, All this has been carefully connected here. Thus ends the section on the division of the three names in the analysis of name and form, The First Chapter. 2. The Second Chapter The Division of Characteristics, Functions, and Manifestations 67. Nature is called characteristic, accomplishment of function is function; The mode of apprehension is manifestation, and the proximate cause is condition. 68. Known as self-perception, and also truly attained; Characteristics, functions, and manifestations are distinguished by usage and application. 69. Therefore, among the fifty-three natures, I shall now explain The distinctions appropriately, by means of characteristics and so on. 70. It thinks, therefore it is mind, or merely thinking; Or it thinks with that which is conjoined, and also the object. 71. It touches, therefore it is contact, or merely touching; Or it touches with that which is conjoined, and also the object. 72. Thus, in the agent, in the state, and in the instrument, as appropriate, One should lead the verbal etymology in the fifty-three natures. 73. The mind is the object, its characteristic is knowing it; Its function is co-arising and presiding, it is apprehended as thought-construction. 74. The conjunction with the object, Contact, its characteristic is touching; Its function is impingement there, It is apprehended as coming together. 75. Feeling, its function is experiencing the object, its characteristic is experiencing; Its function is experiencing the object, it is apprehended as experience. 76. Perception is the grasping of a sign, its characteristic is perceiving; Its function is producing a sign, it is apprehended as recognizing. 77. Volition is the exertion of the mind, its characteristic is exertion; Its function is accumulating action, it is apprehended as arrangement. 78. One-pointedness is non-distraction, its characteristic is non-scattering; Its function is unifying the mind, it is apprehended as concentration. 79. Y Keeping, characterized by the maintenance of co-arisen things; Life, having the taste of living, is understood as the bond of life. 80. Bringing to mind, attention, characterized by bringing together; Having the taste of connecting, is understood as mental application. 81. Initial application, characterized by intending, co-arisen placing upon; Having the taste of directing to an object, is understood as firmly settling. 82. Sustained application, continuous investigation, characterized by examining; Having the taste of engaging the mind, is understood as continuous observation. 83. Resolution, non-wavering, characterized by firm determination;