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or due to its own variegation; It is heaped up with kamma and defilements, or it protects what is heaped up; It gathers its own continuum, and varied objects, so it is said. That which exists in the mind, due to its dependent functioning on it, is 'cetasika'. For it is not capable of grasping an object without the mind, as when the mind is absent, nothing whatsoever arises. But the mind can function with an object even without some mental factors, therefore, only the mental factors are dependent on the mind for their functioning. Therefore, the Blessed One said, "Mind is the forerunner of all states" (Dhp. 1-2). By this, the erroneous views such as the unconsciousness and permanence of feelings, etc., are also refuted. Or, that which is connected with the mind is 'cetasika'. It is 'rūpa' because it is afflicted (ruppati). It undergoes change by opposing conditions like cold and heat, or it is made to undergo change, this is the meaning. Therefore, the Blessed One said, "It is afflicted by cold, it is afflicted by heat," etc. (SN 3.79). And here, affliction is simply the dissimilar arising when opposing conditions like cold, etc., are present. If so, would the term 'rūpa' also apply to formless states? No, it would not, because the intention is for a more manifest affliction, which is capable of being grasped by cold, etc. Otherwise, the general term "it is afflicted" would suffice, so what is the point of mentioning cold, etc.? But the affliction of that which is touched by cold, etc., is more manifest; therefore, to indicate that this is what is intended here, the mention of cold, etc., is made. If so, how is the term 'rūpa' used in the Brahma-world? For there are no harmful cold, etc., there. Although there are no harmful (conditions), there are supporting (conditions); therefore, affliction is possible there by their influence, or due to not transgressing its own nature, there is the designation of form; thus, enough with excessive elaboration. It is Nibbāna because it is free from becoming and non-becoming, because it is cut off from craving, which is called the 'weaver', or because the fire of lust and so on is extinguished by it. 1. Description of the Classification of Consciousness Description of Consciousness by Plane 3. Now, since the nature of divisible phenomena cannot be understood without division, in order to show the division of the Abhidhamma categories as enumerated, beginning to describe consciousness by dividing it according to plane, class, association, and so on, he says: "First, consciousness," and so on. The word "first" (tāva) is in the sense of "initially." The meaning here is that among the four Abhidhamma categories enumerated, consciousness is described first. It has four kinds or types, thus "fourfold." And since these phenomena belonging to the four planes are progressively refined, their description is given in the order of inferior, superior, more superior, and most superior. Among these, "kāma" means "desire," or "sensual craving"; that which moves about in it, in the sense of making it an object, is "kāmāvacara" (sensual-sphere). Or, "kāma" is that which is desired, the eleven kinds of sensual existence; that which mostly moves about in it is "kāmāvacara." For, since frequent movement is intended, even for that which occurs in the form and formless planes, its being of the sensual sphere is appropriate. Or, "kāma" is the sensual existence itself; that which moves about in it is "kāmāvacara." Even consciousness occurring there is called "kāmāvacara" by the designation of the support for what is supported, as in "the beds are shouting," and so on; thus, enough with excessive expansion of the discussion. And here it is said: "In 'kāmovacaratī' (moves in kāma), or 'kāmevacaratī' (moves in kāma); or by way of place and proximity, that is 'kāmāvacara' (sensual-sphere)." The same method should be understood for the form and formless spheres, as appropriate. "Lokuttara" (supramundane) is that which transcends the world, which consists of the aggregates of clinging, by being unconditioned; this is the path-consciousness. The fruition-consciousness, however, having transcended that, is "lokuttara." Or, both, together with Nibbāna, are "lokuttara" because they are beyond the world, superior in terms of the qualities mentioned. Plane The description of beautiful consciousness is finished. Description of Unwholesome Consciousness 4. Among these four types of consciousness, although sensuous consciousness is of four kinds, divided into wholesome, unwholesome, resultant, and functional, in order to refer to the fifty-nine or ninety-one types of consciousness, excluding the unwholesome and rootless, by the name of "beautiful," in accordance with the method to be stated as "those free from unwholesome and rootless are called 'beautiful'," first showing only the unwholesome and rootless, and among these, for a being who has taken rebirth in these existences, since the arising of consciousness accompanied by greed is possible only initially as path-consciousness, first showing these, then showing those accompanied by displeasure due to their common two-rooted nature, and then showing the one-rooted, by "accompanied by joy," etc., it first divides and shows the root of greed into eight kinds based on feeling, view, and formation. Therein, a beautiful mind, or one who possesses it, is called sumana, the mind, or the person endowed with it; its state, or the cause for the occurrence of designations and cognitions in it, is somanassa, which is a term for mental pleasant feeling; that which is associated with it, connected in terms of co-arising, etc., or that which has attained co-arising, etc., with it, is somanassasahagata. One who sees wrongly is diṭṭhi (view). Even a general term can have a specific meaning due to context, etc., so here, only wrong seeing is called "diṭṭhi." Diṭṭhi itself is diṭṭhigata, just as in "saṅkhāragataṃ thāmagata" (gone to formation, gone to strength), etc., the word gata signifies that state. Or, it is that which is included among the sixty-two views, or the mere going of view, there is no self, etc., to be gone to here, hence diṭṭhigata, the clinging to "this alone is true, all else is false," such as self and what belongs to self; that which is associated with it by means of co-arising, etc., is diṭṭhigatasampayutta. It forms the mind, adorns it with a special kind of sharpness, or it is formed by it, adorned in the manner described, hence saṅkhāra, in various tasks, it is connected The prior application, made by oneself or others, by way of providing strength to the mind that is experiencing this. And this occurs in one's own mind-stream where a prior part has occurred, and in the mind-stream of others. Thus, the special quality of the mind, called sharpness, is a volitional formation (saṅkhāra) produced by this. That which does not have this is without volitional formation (asaṅkhāra). That is, unprompted (asaṅkhārika). That which is with volitional formation is prompted (sasaṅkhārika). And so they say: "A special quality arising from prior application, born of the mind; By its power here, there is promptedness and unpromptedness." Or, "prompted" (sasaṅkhārika) and "unprompted" (asaṅkhārika) are said simply with reference to the presence or absence of volitional formation, not with reference to its co-arising presence or absence. Therefore, even a volitional formation occurring in a different mind-stream is present in this sense, and the mind produced by it is "with volitional formation" (sasaṅkhārika), meaning it has volitional formation, just as in "hairy" (salomako) or "winged" (sapakkhako), where the word "with" (saha) indicates existence. The opposite of this, due to its absence, is "unprompted" (asaṅkhārika) in the manner described. "Disjoined from wrong view" (diṭṭhigatavippayuttaṃ) means not mixed with wrong view. "Equanimity" (upekkhā) is to look, experience, feel from a position of suitability, reason, and neutrality, even while experiencing. Or, equanimity is the suitable, consistent, and non-conflicting looking and experiencing of pleasure and pain. Because it does not conflict with pleasure and pain, it occurs immediately after them. "Accompanied by equanimity" (upekkhāsahagataṃ) is as described. Why is it that here, even though other conjoined phenomena like contact (phassa) are present, only "accompanied by joy" (somanassasahagata) and so on are mentioned? Because joy and so on are distinctive. For contact and others are common to all minds, some are common to wholesome states and so on, and delusion and so on are common to all unwholesome states. Therefore, the mind cannot be distinguished by them. But joy and so on are present in some minds and not in others, so the distinction of the mind by them is clear. Why are these present in some and not in others? Because the cause is present or absent. What is their cause? What causes them? It is said: By nature, or by conception, a desirable object, connection with joy, and a shallow nature are here the causes of joy. A neutral desirable object, connection with equanimity, and a profound nature are causes for equanimity. Association with wrong-viewed persons, and the intention of eternalism or annihilationism are causes for wrong view. Strong seasons, food, and so on, are conditions for unpromptedness. Therefore, since they arise according to their respective causes, it is possible to explain the distinction of consciousness by these, as they occur in consciousness in some cases. And having done so, even though they are rooted in delusion, their association with greed is stated in the conclusion. Now, the order of arising for these eight should be understood. When, indeed, holding wrong view, saying "There is no danger in sensual pleasures," and so on, delighted and joyful, one indulges in sensual pleasures, or regards seen omens as essential, with an unprompted mind,