English
of two rams. A beautiful mind is *sumana*, the state of *sumana* is *somanassa*, *somanassa* itself is feeling, joyful feeling. It has the characteristic of experiencing, the function of experiencing a desirable object, like a king experiencing the taste of good food, is manifested as mental enjoyment, and its proximate cause is tranquility. "It perceives an object of blue, etc., distinction" is perception. It has the characteristic of perceiving, the function of making recognition, like a carpenter's recognition, is manifested as the act of clinging to a sign as it was apprehended, and its proximate cause is the object as it has appeared. "It intends" is Volition. It means that it binds together the co-arisen states with oneself to the object. It has the characteristic of intending, the function of striving, the manifestation of arranging, like a chief pupil or a master carpenter who accomplishes his own tasks and the tasks of others. Thinking is thought. Or, thought is thinking. This has the characteristic of directing the mind onto the object, the function of striking and re-striking, the manifestation of bringing the mind to the object. The mind moves with it on the object, that is examination. Or, examination is moving. It is said to be continuous movement. This has the characteristic of exploring the object, the function of engaging with co-arisen states there, the manifestation of continuous connection of the mind. It gladdens, that is joy. It has the characteristic of delighting, the function of gladdening the body and mind, or the function of pervading, the manifestation of exaltation. The state of one-pointedness of mind is one-pointedness of mind. This is a name for concentration. It has the characteristic of non-distraction, or the characteristic of non-scattering, the function of gathering together co-arisen states like water with bathing powder, the manifestation of tranquility, especially the proximate cause of happiness. They have faith through it, or one has faith oneself, or it is simply having faith, that is faith. This has the characteristic of having faith, the function of clarifying like a water-clarifying gem, the manifestation of non-turbidity, the proximate cause of things to be believed. They remember through it, or one remembers oneself, or it is simply remembering, that is mindfulness. It has the characteristic of non-forgetting, the function of non-confusion, the manifestation of guarding, the proximate cause of firm perception. The state of a hero is energy. Or, the action of heroes is energy. This has the characteristic of exertion, the function of supporting co-arisen states, the manifestation of non-languishing, the proximate cause of urgency. One understands through it, that is wisdom. This has the characteristic of understanding, the function of illuminating the object like a lamp, the manifestation of non-confusion like a guide for one gone into the forest. The co-arisen states live through it, that is life. This has the characteristic of maintaining the states inseparable from oneself, the function of causing them to continue, their... Its manifestation is establishing. Its proximate cause is the states to be maintained. Even when there is a method of maintaining them, it maintains those states only at the moment of their existence, like water maintains lotuses. And it maintains the states that arise from their conditions, like a nurse maintains a child. It proceeds only in connection with states that arise by themselves, like a regulator. It does not make them proceed beyond their dissolution, because there is no self and no objects to be made to proceed. It does not establish them at the moment of dissolution, because it is itself dissolving, like the oil and wick of a lamp flame wasting away. They do not crave by it. Or it itself does not crave. Or it is merely non-craving. Thus, it is non-greed. It has the characteristic of the mind not clinging to the object, like a drop of water on a lotus leaf. Its function is non-grasping, like a liberated monk. Its manifestation is non-adherence, like a person fallen into filth. They do not hate by it. Or it itself does not hate. Or it is merely non-hatred. Thus, it is non-hatred. It has the characteristic of non-fierceness, or non-opposition, like a congenial friend. Its function is removing vexation, or removing feverishness, like sandalwood. Its manifestation is gentleness, like the full moon. It is ashamed of bodily misconducts and so on, thus it is moral shame. This is a synonym for shame. It is afraid of those same things, thus it is moral dread. This is a synonym for dread of evil. Therein, moral shame has the characteristic of disgust at evil. Moral dread has the characteristic of fear. Both have the function of not doing evil. Their manifestation is shrinking from evil. Their proximate cause is self-respect and respect for others. These states should be understood as guardians of the world. Tranquillity of the body is bodily tranquillity. Tranquillity of the mind is mental tranquillity. Here, "body" refers to the three aggregates beginning with feeling. Both of these, being together, have the characteristic of calming the agitation of body and mind. Their function is suppressing the agitation of body and mind. Their manifestation is the non-flickering and coolness of body and mind. Their proximate cause is body and mind. They should be understood as being opposed to defilements like restlessness, which is the non-calmness of body and mind. Lightness of the body is bodily lightness. Lightness of mind is mental lightness. Its characteristic is the appeasement of the heaviness of body and mind, its function is to crush the heaviness of body and mind, its manifestation is the non-slowness of body and mind, its proximate cause is body and mind, it should be understood as the opponent of defilements like sloth and torpor that cause heaviness of body and mind. Softness of body is bodily pliancy. Softness of mind is mental pliancy. Its characteristic is the appeasement of the rigidity of body and mind, its function is to crush the rigidity of body and mind, its manifestation is non-resistance, its proximate cause is body and mind, it should be understood as the opponent of defilements like wrong views and conceit that cause rigidity of body and mind. Adaptability of body is bodily wieldiness. Adaptability of mind is mental wieldiness. Its characteristic is the appeasement of the unadaptability of body and mind, its function is to crush the unadaptability of body and mind, its manifestation is the successful performance of the object by body and mind, its proximate cause is body and mind, it should be understood as the opponent of defilements like the remaining hindrances that cause unadaptability of body and mind. Proficiency of body is bodily proficiency. Proficiency of mind is mental proficiency. Its characteristic is the non-sickness of body and mind, its function is to crush sickness of body and mind, its manifestation is freedom from fault, its proximate cause is body and mind, it should be seen as the opponent of defilements like lack of faith that cause sickness of body and mind. Straightness of body is bodily rectitude. Straightness of mind is mental rectitude. Its characteristic is the non-crookedness of body and mind, or the straightforwardness of body and mind, its function is to crush the crookedness of body and mind, its manifestation is non-deceitfulness, its proximate cause is body and mind, it should be seen as the opponent of defilements like hypocrisy and craftiness that cause crookedness of body and mind. Desire-to-act is a term for the wish to do. Therefore, that desire, whose characteristic is the wish to do, has the function of seeking the object, its manifestation is being intent on the object, that itself is its proximate cause. Deciding is resolution. Its characteristic is determination, its function is non-wavering, its manifestation is certainty. ever-present, having the basis of the states of the law to be settled, it should be seen as an indakhīla (post) due to its immobility in the object. Impartiality regarding those various states is tatramajjhattatā (equanimity regarding those particular things). It has the characteristic of carrying citta and cetasikas equally, its function is to prevent excess or deficiency, or its function is to cut off partiality, its manifestation is impartiality. Action is kāra, action in the mind is manasikāra. It is also manasikāra because it makes the mind different from the previous mind. This is of three kinds: leading to the object, leading to the thought-process, leading to javana. Here, leading to the object is manasikāra, the action in the mind. It has the characteristic of remembering, its function is to connect the associated states to the object, its manifestation is facing the object, its proximate cause is the object, it is included in the aggregate of formations, and should be seen as the charioteer of the associated states by its function of leading to the object. Leading to the thought-process is a designation for the five-door adverting, leading to javana is a designation for the mind-door adverting; these are not intended here. Karuṇā (compassion) is that which, when there is suffering in others, causes the hearts of good people to tremble, thus karuṇā. Or it destroys the suffering of others, thus karuṇā. It has the characteristic of proceeding with the aspect of removing the suffering of others, its function is not to endure the suffering of others, its manifestation is non-violence, its proximate cause is seeing the helplessness of those overcome by suffering. They rejoice by it, or one rejoices oneself, thus muditā (sympathetic joy). It has the characteristic of rejoicing, its function is non-envy, its manifestation is the removal of discontent, its proximate cause is seeing the prosperity of beings.