English
The Section on the Nature of Groups 384. All things, by their common and specific nature, as appropriate; By means of the groups they fall into, how are they eighteen-fold? 385. The group of the five contacts, and the jhāna faculties; And the groups of path, power, cause, action, and worldly things. 386. The six blameless ones, beginning with tranquility, and mindfulness; And the pairs in harmony, and tranquility, and also appanā. 387. Contact, feeling, perception, volition, and consciousness itself; These five phenomena are declared as the group of the five contacts. 388. Thought, and examination, and joy, one-pointedness, likewise; pleasure, pain, equanimity, are called seven jhāna factors. 389. The faculty of faith and energy, mindfulness and concentration; wisdom is said fourfold, mind and also five feelings. 390. The life faculty is one, and eye and others sevenfold; these are called twenty-two faculties, sixteen dhammas are taught. 391. On the initial path, the faculty of knowing the unknown will be; In the middle, the faculty of knowing, at the end, and the faculty of one who knows. 392. In minds of unsurpassed wisdom, these three faculties also exist; In the remaining minds with three roots, one wisdom faculty is considered. 393. The faculty of pleasure and pain, likewise the faculty of joy; grief and equanimity, thus the fivefold feeling is spoken of. 394. Due to form and formless, twofold, the life faculty is one; Eye, ear, nose, tongue, body, female, male faculties. 395. There, the life-form, eight here are not to be taken; Therefore, only the name-faculties, fifteen are to be specified. 396. Right view and thought, effort, the three abstinences; Right mindfulness and concentration, and wrong view according to Dhamma. 397. These nine path factors, also twelve, since twofold; Right and wrong thought, effort and concentration. 398. And the pair of world-guardians, shame and dread of wrongdoing, then another; Shamelessness and fearlessness of wrongdoing, a pair that destroys the world. 399. And these five, faith and so on, are said to be the nine power-dharmas; Also by way of dark and bright, unshakeable by their opponents. 400. Six roots in the root-group, greed, non-greed and so on, a triad; In delusion, doubt and restlessness, there it is said to be eightfold. 401. Wrong view and covetousness, ill-will, the three abstinences; Right view and non-covetousness, non-ill-will and volition. 402. Here, the ten courses of action, volition of abstinence is spoken of; World-guardians and destroyers, the two pairs of world-duos are spoken of. 403. The pairs beginning with tranquility, six blameless groups; Mindfulness and clear comprehension, would be a helpful pair. 404. The pair called "yuganaddha", tranquility and insight; Exertion and non-distraction, tranquility Thus it was spoken. 405. Those which are specifically designated by their nature, in the mind-moments by the Tathāgata; Excluding those, the remaining ones, are called 'occasional'. 406. Intention and determination, and equanimity as well; Restlessness, attention, these five are called 'occasional'. 407. Conceit and sloth-and-torpor, envy, stinginess as well; Remorse, the immeasurables, and the three abstinences too. 408. These are called 'indeterminate', eleven in due order; And from these, all the rest, are declared to be 'determinate'. 409. Some do not belong to a group, and some are indeterminate; Therefore, these sixteen qualities, are taught as 'occasional'. 410. The remaining thirty-seven, in their respective places, in due order; Are specifically designated by their nature, in all mind-moments. 411. Taught as 'unexcelled restlessness', by name, the abstinences are prominent; Thus in unexcelled states of mind, the three abstinences are determinate. 412. Mind, initial application, and faith, the two powers of shame and dread; Non-greed and non-aversion, greed, aversion, and wrong view. 413. Shamelessness, lack of dread, restlessness, the three abstinences; These sixteen, as appropriate, are taught in two places. 414. Feeling in three, energy, and mindfulness in four groups; Concentration in six, and wisdom, are shown in seven places. 415. These twenty-one, indeed, are called 'with division'; The remaining thirty-two qualities, are all 'without division'. Thus ends the discourse on the nature of groups in the division of mental factors. The Eleventh Chapter. The Twelfth Chapter 12. Discourse on the Determination of Groups 416. Therein, the six classes of consciousness, the seven elements of consciousness; Contacts, eye-contact and so on, are sixfold and also sevenfold. 417. By distinctions such as eye-contact-born, feeling, indeed; Perception and volition too, are divided sixfold and sevenfold. 418. And the qualities in mind-moments, the aggregates, sense-bases, and elements; And nutriments, as appropriate, in the group of the five contacts. 419. All are included, therefore, the apprehension of names; And that root-group, is called 'all-inclusive'. 420. The Group of Jhāna Are just five, qualities, sevenfold in distinction; And faculties, twenty-two, but as qualities, sixteen. 421. And nine path-factor qualities, they are distinguished as twelve; Just six roots are there, taught, dispelling doubt. 422. Ten kamma-path qualities, but only six are taught; The remaining ten qualities are similar in four groups. 423. Wisdom is tenfold there, feeling stands as ninefold; Concentration is sevenfold, but energy is fivefold. 424. Mindfulness is distinguished as four, thought is considered threefold; Mind and so on are twofold, just fifteen arise. 425. All the remaining thirty-two qualities are also singlefold; Excluding these form-faculties, how are the divisions eightfold? 426. Contact, volition, perception, investigation, joy, life; Six blameless pairs, blameworthy delusion and doubt. 427. And the adventitious qualities, excluding abstinences and restlessness; These twelve, all of them, are likewise thirty-two, singlefold. 428. Mind, mind-faculty, mind, faith, faith-faculty, power; Among powers, the mundane are spoken of, and in the mundane, in two pairs. 429. Greed, non-greed, and so on, two by two, four in the root-group; And wrong view in the path-factors, they are also in the five kamma-paths. 430. In the adventitious group, taught are the abstinences; And also in the path-roots, fifteen stand as twofold. 431. Thought in jhana-paths is threefold, but ninefold; Feeling in the root-group, and likewise in the jhana-faculties. 432. In the faculty-path group, and in the power-support pairs; Mindfulness is fourfold there, and energy is fivefold. 433. Concentration is spoken of as sevenfold, in jhana-factors and there; Therein, wisdom is tenfold, and in root-kamma-paths. 434. Ten, nine, seven, five, four, three, two, one-fold stand; Six single ones, fifteen, and thirty-two, in order. 435. Eight summary divisions, the terms are tenfold; And fifty-three qualities, and eighteen groups. 436. Thus in the arrangement of qualities, in the Dhammasaṅgaṇī. Now; In the chapter on the arising of consciousness, a summary of the method of exposition. 437. Eighty-four terms have been taught in their own nature; by the name 'variable', sixteen indeed, as appropriate. 438. Among them, the terms named 'unfixed', are eleven terms indeed; eighty-nine are said, as fixed by nature. 439. Here, the unmixed terms, are fifty-three in all; but in terms of consciousness and mental factors, they are expounded. 440. Of the terms of division, in this way, it is revealed; but of consciousness and mental factors, the determination of groups in order. Thus ends the discourse on the determination of groups in the division of mental factors. The twelfth chapter. The thirteenth chapter 13. Discourse on the Combination of Groups 441. Thus having known the path of groups, the wise one, by means of what is obtainable, also their combination, should expound in the arisings of consciousness. 442. For the wholesome consciousness of the sense-sphere, in the first two minds; all groups exist, how, according to their possibility. 443. And the group of five contacts, and the group of five jhānas; and the group of eight faculties, and the group of five paths. 444. And the group of seven powers, the three of roots and paths of action; and the ten remaining groups, beginning with the pair of world-protectors. 445. The nine 'variable', excluding the fixed and restlessness; and the two immeasurables, and the three abstinences. 446. Thus these seventeen, are taught in their own nature; and the 'variable' groups, are also eighteen obtainable. 447. Here, fifty-six terms, are taught in their own nature; but thirty qualities, exist there in their own nature. 448. Those with the 'variable', are sixty-five terms; and thirty-nine qualities, exist by nature. 449. Among them, twelve qualities, are taught with divisions; but all the rest, are named 'undivided'. 450. One, two, and three, four-fold, six, seven, eight-fold positions; twenty-seven and seven, one, two, one, in respective order. 451. But thirty-four fixed qualities, exist by co-occurrence; by occurrence according to possibility, the fixed are spoken of in five ways. 452. And there, all the unfixed, having taken and having abandoned and; Taking each separately, the method of combination is sevenfold. 453. Forty-one, thirty-four respectively; One should combine five times, thirty-five, say the wise. 454. Here are the groups and terms, the divisions of mental factors; As in the specific and general, the definite and indefinite. 455. The difference in combination and analysis, the stability of enumeration and collection; Observing here and there, by what is obtained and inferred. 456. Knowledge in that which is devoid of knowledge, abandoning joy in equanimity; Varying the feelings, in volitional karma and the rest. 457.