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Some, however, wish for it to be indeterminate even in metta and upekkhā, but that should not be accepted. For in essence, non-aversion is metta, and equanimity regarding those particular things is upekkhā. Abstinence from bodily misconduct is kāyaduccaritavirati. The same method applies to the other two. However, from the perspective of characteristics, these three abstinences have the characteristic of not transgressing the objects of bodily misconduct, etc., their function is to withdraw from the objects of bodily misconduct, etc., their manifestation is non-action, their proximate cause is the qualities of faith, shame, moral dread, contentment, etc. And do they desire a definite abstention in each of these? Thus, it should be understood that these thirty-three or thirty-four mental factors are associated with the first great wholesome consciousness of the sense-sphere. And as with the first, so too with the second consciousness. The only difference here is the presence of prompting. Again, with the third, excluding non-delusion due to its dissociation from knowledge, the remaining thirty-two or thirty-three should be understood. Similarly, with the fourth, the only difference is the presence of prompting. But from those mentioned in the first, excluding joy, the remaining are associated with the fifth. Here, feeling of equanimity enters in place of gladness. It is characterized by experiencing what is agreeable and disagreeable in an opposite way, and its function is to cut off partiality. And as with the fifth, so too with the sixth. The only difference is the presence of prompting. But with the seventh, excluding wisdom, the remaining are thirty-one or thirty-two mental factors, and similarly with the eighth. The only difference is the presence of prompting. Thus, the wholesome mental factors of the sense-sphere should be understood. 81. In consciousnesses accompanied by equanimity, neither pain, pleasure, nor joy; but five distinct ones arise, compassion, appreciative joy, and so on. But among the remaining, those associated with fine-material-sphere consciousness are fine-material-sphere factors. There, those associated with the first consciousness should be understood as the remaining factors, excluding the three abstinences, from those mentioned with the first sense-sphere consciousness. The abstinences, however, arise only in wholesome sense-sphere and supramundane consciousnesses, not in others. With the second, excluding initial application, thirty-two or thirty-three. With the third, excluding sustained application, thirty-one or thirty-two. With the fourth, from that, excluding joy, thirty or thirty-one. With the fifth, from that, excluding compassion and appreciative joy, there are thirty, and equanimity enters in place of gladness. Thus, the wholesome mental factors of the fine-material-sphere should be understood. Those associated with immaterial-sphere consciousness are immaterial-sphere factors. These, however, should be understood in the manner stated for the fifth fine-material-sphere consciousness. The only difference here is their immaterial-sphere nature. Those associated with supramundane consciousness are supramundane factors. These, however, in the path consciousness of the first jhāna... In the way stated for the eighth form-sphere consciousness, for the path consciousnesses of the second jhānic and other types, it should be understood in the way stated for the second form-sphere consciousnesses and so on. The absence of compassion and appreciative joy, and the nature of definite abstinences, and the supramundane nature, these are the distinctions here. Thus, the mental factors associated with wholesome consciousnesses should be understood. As for unwholesome mental factors, they are of one kind from the perspective of their plane, namely, sense-sphere only. Among these, those associated with the first unwholesome consciousness rooted in greed, there are fifteen that are definite and come in their own form, and four that are definite occasional factors, making nineteen in total. There are six indefinite occasional factors, making twenty-five in all. Namely: contact, pleasant feeling, perception, volition, initial application, sustained application, rapture, one-pointedness of mind, energy, life faculty, shamelessness, lack of moral dread, greed, delusion, wrong view – these fifteen come in their own form. Desire, determination, restlessness, attention – these four are definite occasional factors. These, however, are definite in ten consciousnesses in sequence. Conceit, envy, avarice, remorse, sloth, torpor – these six are indefinite occasional factors. 82. Thus, all occasional factors, definite and indefinite, ten, are designated in evil consciousnesses, by the Tathāgata, who has destroyed evil. Therein, "contact" means contact co-arising with unwholesome consciousness. This is the method for the rest as well. One who is not ashamed is shameless, the state of being shameless is shamelessness. One who dreads bodily misconduct and so on is morally dreading, not dreading is lack of moral dread. Therein, shamelessness has the characteristic of not being disgusted by bodily misconduct and so on, or the characteristic of impudence. Lack of moral dread has the characteristic of not being alarmed by them, or the characteristic of fearlessness. They are greedy by it, or one is greedy oneself, or it is merely the act of being greedy – that is greed. It has the characteristic of grasping the object, like a monkey's smear, the function of clinging, like a piece of meat thrown onto a hot pan, its manifestation is non-renunciation, like the stain of oil and lampblack, its proximate cause is seeing delight in defiling things. They are deluded by it, or one is deluded oneself, or it is merely the act of being deluded – that is delusion. It is the blindness of the mind. It is characterized by covering, or characterized by ignorance. Its function is non-penetration, or its function is covering the true nature of the object. It is manifested as darkness. Its proximate cause is unwise attention. They see wrongly by it, or one sees wrongly oneself, or it is merely wrong seeing – this is wrong view. It is characterized by unwise adherence. Its function is clinging. It is manifested as wrong adherence. Its proximate cause is the desire not to see the Noble Ones. The state of agitation is restlessness. It is characterized by non-calmness, like water stirred by wind. Its function is instability, like a flag or banner fluttering in the wind. It is manifested as confusion, like ashes stirred up by striking a stone. Its proximate cause is unwise attention. "He thinks 'I am'" – this is conceit. It is characterized by elation. Its function is self-exaltation. It is manifested as a desire for prominence. Its proximate cause is greed unconnected with wrong view. "He envies" – this is envy. It is characterized by begrudging others' success. Its function is dissatisfaction with that (success). It is manifested as aversion from it. Its proximate cause is others' success. The state of being stingy is avarice. It is characterized by concealing one's own possessions. Its function is not enduring their being shared by others. It is manifested as contraction. Its proximate cause is one's own possessions. What is badly done is ill-done. The state of that is remorse. It is characterized by subsequent regret. Its function is sorrowing over what was done or not done. It is manifested as repentance. Its proximate cause is what was done or not done. The state of sluggishness is sloth. The state of dullness is torpor. The meaning is lack of enthusiasm, sinking down, and obstruction of energy. Sloth and torpor are sloth-and-torpor. Therein, sloth is characterized by lack of enthusiasm. Its function is dispelling energy. It is manifested as a sinking state. Torpor is characterized by unsuitability for work. Its function is covering over. It is manifested as sluggishness. Both have unwise attention as their proximate cause. The rest should be understood in the way stated for wholesome states. Here, however, wrong thought, wrong effort, and wrong concentration are specific to (or distinguish) thought, effort, and concentration. Thus, these nineteen mental factors (arise) with the first unwholesome consciousness. It should be understood as going into association. And as with the first, so also with the second. Here, the conditioned nature and the fixed nature of sloth and torpor are the distinction. With the third, excluding wrong view from those mentioned in the first, the remaining eighteen should be understood. Here, conceit is unfixed; it does not arise together with wrong view. With the fourth, excluding wrong view from those mentioned in the second, the remaining should be understood. Here too, conceit is unfixed. With the fifth, excluding joy from those mentioned in the first, the remaining go into association. Here, equanimity has entered in place of joy. And with the sixth, it is similar to what was said for the fifth. Conditioned nature and the fixed nature of sloth and torpor are the distinction. With the seventh, excluding wrong view from those mentioned in the fifth, the remaining should be understood. Here, conceit is unfixed. With the eighth, excluding wrong view from those mentioned in the sixth, the remaining should be understood. Here too, conceit is unfixed. Thus, the mental factors rooted in greed should be understood. In the two root-of-aversion states, accompanied by displeasure and associated with resistance, with the first unconditioned one, thirteen are associated, fixed, and present in their own nature. Namely – contact, feeling of displeasure, perception, volition, one-pointedness of mind, initial application, sustained application, energy, psychic life, shamelessness, fearlessness of wrongdoing, aversion, delusion – these thirteen phenomena.