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With the four fixed accompanying factors like desire, they become seventeen. With one of the three unfixed ones (envy, avarice, remorse), they become eighteen. And these three do not arise together. There, 'evil mind' is 'dumano' (displeased). The state of being displeased is 'domanassa' (displeasure). This is a designation for the feeling of displeasure. Accompanied by that, it is 'domanassasahagata' (accompanied by displeasure). Its characteristic is the experience of an undesirable object. Its function is to enjoy the undesirable aspect. Its manifestation is mental affliction. Its proximate cause is exclusively the heart-base. They are corrupted by it, or it itself corrupts, or it is merely corruption itself – that is aversion (dosa). Its characteristic is fierceness, like a struck venomous snake. Its function is to spread poison, like a dose of poison. Its manifestation is the burning of its own support. Envy, like a forest fire, its manifestation is corruption, like an enemy who has gained an opportunity, its proximate cause is a basis for resentment. The rest are as stated below. Thus, these seventeen or eighteen are to be understood as conjoined with the ninth. And as with the ninth, so too with the tenth. Conditioned by oneself, and here, the arising of sloth and torpor is a distinction. Now, in the two delusion-rooted states, conjoined with the eleventh, which is conjoined with doubt, there are thirteen that arise in their own nature: contact, indifferent feeling, perception, volition, initial application, sustained application, energy, life-faculty, one-pointedness of mind, shamelessness, fearlessness of wrongdoing, delusion, and doubt. Restlessness and attention are two additional, fixed factors. Together with these, there are fifteen. Therein, one-pointedness of mind is merely the persistence of occurrence. "Gone is treatment" is doubt. One who investigates phenomena struggles and is wearied by it, thus it is doubt. It has the characteristic of uncertainty, the function of wavering, its manifestation is indecision, its proximate cause is unwise attention. The rest are as stated. Conjoined with the twelfth, which is conjoined with restlessness, those that arise in their own nature are the ones mentioned with doubt, but without doubt, and restlessness arises in its own nature. Therefore, there are only thirteen. Due to the absence of doubt here, determination arises. Together with that, there are fourteen. Because of the arising of determination, concentration becomes strong. Determination and attention are two additional factors. Together with these, there are fifteen. Thus, the unwholesome mental factors are to be understood. Now, the indeterminate factors are spoken of. Indeterminate factors, however, are of two kinds, distinguished as resultant and functional. Therein, resultants, like wholesome states, are of four kinds according to planes: sensory realm, form realm, formless realm, and supramundane. Therein, sensory realm resultants are of two kinds, with roots and without roots. Therein, those conjoined with resultant roots are with roots. They are similar to those conjoined with wholesome sensory realm states with roots. However, compassion and appreciative joy, being indeterminate, do not arise in resultants because they have beings as their object. The sensory realm resultants have exclusively limited objects... Non-volitional abstinences, because they are entirely wholesome, are not obtained here. For it is said in the Vibhaṅga: “The five precepts are wholesome.” Thus, volitional formations associated with kāmāvacara resultant consciousness should be understood. 83. Thirty-three in the first two, thirty-two in those that follow; Thirty-two in the fifth and sixth, thirty-one in those that follow. Associated with rootless consciousness are the rootless ones. Among these, associated with eye-consciousness, contact, indifferent feeling, perception, volition, life-faculty, one-pointedness of mind— these six come in their own form; and with attention, they are seven. Associated with ear, nose, tongue, and body consciousness, there are also seven volitional formations each. Among those associated with body consciousness, pleasant feeling is included in place of indifference. This has the characteristic of bodily ease, the function of invigorating; the rest are as stated. 84. When there is a desirable object, in eye-consciousness and so forth, Why is only indifference stated by the Teacher in the four? 85. Because of the derived form, and in the derived material forms, The weakness of impact and friction— thus should one explain. 86. But surpassing the sensitive faculty, like a lump of wax, By the impact of elements on elements, pleasure and so forth. Therefore, body-consciousness should be understood as associated with pleasure and so forth. Associated with mind-element, the six stated with eye-consciousness come in their own form; with initial application and sustained application, they are eight; with the two additional ones, determination and attention, they are ten phenomena. Similarly, with mind-consciousness element accompanied by indifference. With that accompanied by joy, the difference is the additional joy and the change in feeling. Therefore, here there are eleven phenomena. Thus, the rootless volitional formations associated with kāmāvacara resultant consciousness should be understood. Associated with rūpāvacara resultant consciousness are the rūpāvacara ones. Associated with arūpāvacara resultant consciousness are the arūpāvacara ones. All of these are similar to the volitional formations associated with their respective wholesome consciousnesses. Associated with lokuttara resultant consciousness are the lokuttara ones. All of these are similar to the volitional formations associated with their own lokuttara resultant consciousnesses and wholesome consciousnesses. Thus, the resultant mental factors of the form-sphere, formless-sphere, and supramundane should be known. Associated with unwholesome resultant consciousness, moreover, are called unwholesome resultant mental factors. These, however, are similar to the mental factors mentioned in the wholesome resultant rootless consciousnesses, such as eye-consciousness and so forth. Here, however, in body-consciousness, painful feeling is included. It has the characteristic of bodily affliction. The rest are indeed in the manner stated. Thus, thirty-six mental factors associated with resultant consciousness should be known. And functional indeterminate mental factors are of three kinds according to their plane: sense-sphere, form-sphere, and formless-sphere. Among these, sense-sphere ones are of two kinds: with roots and rootless. Among these, those associated with functional consciousness with roots are with roots; these, however, are similar to those associated with the eight sense-sphere wholesome consciousnesses, except for the three abstinences, and among the indeterminate ones, only compassion and appreciative joy arise. Those associated with rootless functional consciousness are rootless; these are similar to those associated with wholesome resultant rootless mind-element and mind-consciousness-element consciousnesses. However, in the two mind-consciousness-elements, the faculty of energy is additional. And here, due to the arising of the faculty of energy, concentration attains strength. Associated with the smile-producing consciousness are twelve factors, together with joy. This is the distinction here. Associated with form-sphere functional consciousness, moreover, are form-sphere ones. Associated with formless-sphere functional consciousness are formless-sphere ones. All of these are similar to those associated with wholesome consciousnesses of their respective planes. Thus, twenty mental factors associated with functional consciousness should be known. Thus far, the mental factors associated with the eighty-nine consciousnesses, divided into wholesome, unwholesome, resultant, and functional types, have been designated. 87. Wholesome, unwholesome, resultant, and functional— the mental factors, moreover, associated with consciousnesses; all of them have been well explained by me, as taught by the Sugata, the Great Sage. 88. Whoever understands this, which is not deficient, for him, supreme wisdom arises from all sides; in the Abhidhamma method, which is hard to reach, in a very profound place, it flourishes. Thus, in the Abhidhammāvatāra, the designation of mental factors, named The Second Chapter. 3. The Third Chapt Chapter Explanation of Mental Factors 89. All mental factors have been declared by the Buddha, kinsman of the sun; By common name alone, they are fifty-two. Namely—contact, feeling, perception, volition, initial application, sustained application, joy, one-pointedness of mind, energy, life, desire, determination, attention, equanimity, faith, mindfulness, shame, fear of wrongdoing, non-greed, non-hatred, non-delusion, tranquility of mental body and the six pairs, the three abstinences, compassion, sympathetic joy, greed, hatred, delusion, restlessness, conceit, wrong view, envy, avarice, remorse, sloth, torpor, doubt, shamelessness, and fearlessness of wrongdoing. 90. Fifty-four in the sense-sphere, fifteen are declared in the form-sphere; They are twelve in the formless-sphere, forty are taintless. 91. One hundred and twenty-one in all, mind-moments in summary; Among these, their arising, taking out one by one. 92. Of the mental factors like contact, I will speak hereafter; For the ease of bhikkhus, regarding mind and mental factors. 93. One-pointedness, attention, life, and the contact-pentad; These eight are inseparable, arising together and ceasing together. 94. Contact, and feeling, perception, volition, life faculty; One-pointedness, attention, these are common to all. 95. Initial application is declared in fifty-five minds;