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And one should combine in the great functional, abandoning the three abstinences; And abandoning the immeasurables, one should combine in the great resultant. 458. Abandoning initial application and the rest in order, the three abstinences everywhere; In the fifth, abandoning the immeasurables, one should combine in the fine-material. 459. Abandoning the immeasurables, one should combine, as in the unexcelled jhānas; And taking the supramundane faculties, and the three abstinences. 460. Forty-four jhānas, are accompanied by pleasure; Twenty-three are accompanied by equanimity, and in the fifth jhana in every way. 461. The immeasurables and abstinences, are found in volitional karma; The immeasurables in the fourfold fine-material jhānas, and in the great functional. 462. In all supramundane states, the three abstinences arise; Neither of the two in the immaterial, nor in the great resultant, nor in the fifth. 463. The three beginning with initial application, wisdom, and five unstable factors are variable; The rest, due to increase or decrease, never vary. 464. Here, the collection is twenty-twofold, in the blameless; Due to pairs of two, and also due to the five jhānas. 465. Thus knowing the possibility of group collection in the blameless; How should the groups be understood by the wise in the blameworthy? 466. In the roots of greed, first, the fivefold group of contact; And the fivefold group of jhana, likewise the fivefold group of faculties. 467. The fourfold group of paths and powers, the twofold group of causes and paths of action; The group that destroys the world, calmness and the twofold group of calmness. 468. Abandoning equanimity there, those called specific; These four are obtained, thus eleven groups there. 469. Here, thirty-two terms are taught those in their own form; Those, with the adventitious ones, become thirty-six. 470. Here, the unmixed terms, are twenty in number; And the nouns with cases, nine dhammas are declared. 471. Fixed in one, two, three, four, and six positions, Are eleven, six, one, then one again, in order. 472. There are no unfixed ones here, called adventitious; Therefore, the distinction of combination and analysis is not found there. 473. Conceit, sloth and torpor, envy, avarice, And remorse—these six are considered unfixed among the blameworthy. 474. Conceit is in the five associated with wrong view, and with volitional formations; Sloth and torpor are the three remaining, associated with the two forms of aversion. 475. Thus, eight are blameworthy, twenty-eight are blameless; All thirty-six mental factors, are associated with the unfixed. 476. Associated with them, as appropriate, by one, two, three, or five; Two, twenty-two, three, and then nine, respectively. 477. According to what has been said, and what is obtainable; One should apply it to others, among the blameworthy, in order. 478. In the roots of greed, greed; and in the two forms of aversion, hatred; In the roots of delusion, doubt and restlessness, taking them into the heap of causes. 479. Having excluded wrong view from that associated with wrong view, and joy from those with equanimity; The wise person, changing feeling, also in the roots of hatred. 480. Similarly, the path of action, wrong view, joy, and intention in delusion; And in doubt, determination, having excluded them, should apply the heaps. 481. The stability of mind, attained, is one-pointedness of mind; It is absent in doubt, among the five faculties and so on. 482. Thus, knowing the collection among the blameworthy in twelve ways; How should they be understood among the rootless, as far as possible? 483. Among the eighteen rootless, in the five sense-cognitions and mind; The heaps of contact and the five, and the pair of jhana positions. 484. The heap of the three faculties, and the one called adventitious; One attention—thus there are four heaps. 485. Eight are unmixed, two there are with cases; In one, two, and three positions, six, one, and then one again. 486. Mind-door And in the pair of rebirths without the three roots; Initial application and sustained application, Are abundant in the jhāna group. 487. Joy in the investigating consciousness with pleasure, And in the second advertence; Energy and concentration, Are found in the faculty group. 488. They are abundant in smiling, Joy and energy, etc.; And determining, Are excluded from the five sense-consciousnesses. 489. Thus, twenty-two in the blameless, And twelve others in the blameworthy; These five connections in the roots, Are said to be forty-nine. Thus ends the discourse on the connection of groups in the analysis of mental factors. Thirteenth chapter. Fourteenth chapter 14. Discourse on the arising of groups 490. Just nine determining factors, And eighteen groups; Twenty-nine combined, Twelve with divisions. 491. In the blameless of one, two, three, four, six, seven, eight positions; Twenty-seven in seven, one, One in two, again one. 492. Just ten determining factors, And eleven groups; Twenty-eight combined, Just ten with divisions. 493. But fixed in one, two, three, four, six positions; Eighteen in seven, one, And just one in the unwholesome. 494. There are two determining factors, And four kinds of groups; Thirteen here uncombined, Just three with divisions. 495. In one, two, three positions, Ten, two, one in the rootless; Thus, the determination of connections in the blameless, blameworthy, and rootless. 496. Even seven are not in the blameworthy, But are manifest in the blameless; And in the rootless, fourteen groups like path, etc., are not present. 497. But the blameless in the blameworthy, And the blameworthy in the blameless; Are certainly not in the mind-arising, Nor are both in the rootless. 498. But the blameworthy in the blameworthy, And the blameless in the blameless; Are to be taken everywhere, The common and the miscellaneous. 499. In the sixty-seven jhāna-pentad consciousnesses, One should indicate; By the difference in the connection of jhāna factors, The difference in groups here and there. 500. In the four-six blameless, And also those with knowledge and joy; In the twenty-four limited, One should state the fourfold division. 501. For those with attachment and without attachment, In the occurrence of immeasurables; Compassion and appreciative joy arise, In sense-sphere wholesome and great functional consciousnesses. 502. Having attained access and absorption, Happy, ranging among beings; Therefore, not in the fifth formless, In the great, unsurpassed result. In the equanimity of stream-entry, In the arising of preparatory actions and so on; Because the jhānas have equal results, And are obtained in their results. And abstinences for those with defilements, Arising from transgression; And in the attainment of undertaking (precepts), Are obtained in sense-sphere wholesome deeds. Due to the act of cutting off the consciousness of specific door-related immorality; And because they have equal results in the path, And are fixed in the fruit. The five possibilities, differing in their mode of occurrence and object; Even if obtained in the mundane, They may or may not be separate. Evils are obtained in evils, Seven, six, one, one, in order; Both in their own form, The other six are fixed. And the miscellaneous (cetasikas) are common everywhere, As stated; There is no one-pointedness, In the desired faculties and so on. And also desire and decision, Excluding twenty-one; Restlessness in eleven, Indifference in the blameless. Attention everywhere, In three, two, two, two, others; In eight, eight, twenty, four, In five, two, respectively. Here, by way of aggregation, Restlessness and the three abstinences; Are divided elsewhere, But here they are undivided. Therefore, in consciousness-arisings, this Is divided and undivided; Thus one should well discern, The possible and impossible, O wise one. Thirty-three and thirty-two, Thirty-one and thirty; And thirty-one less (than thirty-two), Thirty dhammas in the blameless. But ten dhammas in the blameworthy, Six, five, four, more; Eleven, ten, nine, And sevenfold in the rootless. Thus divided into fourteen ways, The portions, by their nature; Divided and conjoined with them, Are consciousness-arisings, in order. Three-eights, twenty-five, Ten, five more, nine; Eighteen, these seven, Are blameless, and the others likewise. Two, four, six, one, two, Then five, ten others; Are blameworthy. are the groups. There are fourteen sections. 518. Nine, and also six, four, four, five, six, seven; Nine, two, two, and also one, are the variable collections. 519. Joined with these, there are eight, twenty, thirty mental states; Two, two, two, three, and one, two, eight, ten, in order. 520. From thirty-seven, up to thirty-one blameless ones; Three, eight, and so on, seven, are the fixed collections. 521. In evil deeds, twenty, nineteen, eighteen, sixteen; In four ways, in two, in four, in four, in two, they stand. 522. In one, two, five, ten, and in the two rootless ones; Three, two, one, and more, the states, ten, eight, in order. 523. Five, two, two, two, five, are the fixed sections; Joined with these, there are eight, twenty, two, two, three, one. 524. In the two former and latter unwholesome, in kamma-resultant, in rootless; In the fifth, supramundane, formless, there is no variable occurrence. 525. Only in thirty-six mental states, are the variables found or not; The remaining fifty-three, are all fixed in their connection. 526. Having made them fixed and variable, they are found in both ways; Thus, in their own form, both, in three ways, are these collections. 527. To be known according to what has been said, the mental states joined with them; Then again, one should distinguish, the method of all collections. 528. From thirty-nine, up to thirty-one, they stand; In nine ways, in the blameless,