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then the first unwholesome consciousness arises. But when with a weak, prompted mind, then the second. But when, not holding wrong view, merely delighted and joyful, one engages in sexual intercourse, or covets another's prosperity, or steals another's property, with an unprompted mind, then the third. But when with a weak, prompted mind, then the fourth. But when, due to the non-attainment of sensual pleasures, or the absence of other causes for joy, they are devoid of joy in all four modes, then the remaining four associated with equanimity arise. The word "pi" (also) in "Aṭṭhapi" (all eight) has the meaning of inclusion. By it, in the manner to be explained, it encompasses the various types of their occurrence in unwholesome courses of action, according to the respective courses of action, in terms of time, place, continuity, object, and so on. 5. A corrupt mind, or one whose mind is corrupt, is called 'dummano' (ill-minded). Its state is 'domanassa' (distress). This is a designation for mental painful feeling. Associated with that is 'domanassasahagata' (associated with distress). It is not. It strikes against the object, thus it is striking, anger. Due to its fierce nature, it acts as if striking the object. Although there is no distinction in terms of feeling when accompanied by displeasure, the mention of displeasure is to characterize the mind by its unique qualities. The fact that it is associated with striking is to show the absolute concomitance of the two. Here, displeasure is one phenomenon, belonging to the aggregate of feeling, characterized by experiencing an undesirable object. Striking is one phenomenon, of a fierce nature, belonging to the aggregate of mental formations. This is their distinction. Here, whatever is an undesirable object, and the nine grounds for resentment, are to be understood as causes for displeasure and causes for striking. The arising of these two minds is to be understood at the time of intense or mild activity in actions like taking life. Here too, the meaning of the word "pi" (also) in the conclusion is to be understood according to the method stated. 6. One struggles and wearies by investigating its nature, thus it is doubt. Or, because it is difficult to treat, it is that from which treatment, the remedy of knowledge, has departed, thus it is doubt. Associated with that, it is doubt-associated. The state of being agitated is agitation. Although agitation is common to all unwholesome states, here it is said to be prominent among the associated phenomena, thus it is specifically mentioned by it. And having done so, in the Pāli text of the enumeration of phenomena, agitation is mentioned incidentally in other unwholesome states, but here it is taught in its own form as "agitation arises." And here there are these verses: "Though agitation is associated with all unwholesome states, in the minds of the lowest, it is strong, thus it alone is called 'agitation-associated.' "Therefore, by the Sage, by the name of 'incidental,' having spoken of it in others, here it is taught in its own form." These two minds, due to the absence of other roots, are extremely deluded, and due to their wavering and scattering, and the combination of doubt and agitation, are unstable, and thus are free from attachment and aversion everywhere, and are accompanied only by equanimity. they do not arise, and because there is no need to exert them due to their inherent sharpness, there is no differentiation of formations for them. Here it is said: “Being deluded, and with agitation and distraction as one cause; Always expectant, and not so, differentiated by the formation-break. “For there is no inherent sharpness, Or need for exertion, for that which is always agitated and distracted.” They are utterly deluded, they are exceedingly deluded, because there is no other root; therefore, they are momūhāni (utterly deluded). 7. Thus, the conclusion of the twelve unwholesome consciousnesses as stated. Here, the word “iti” indicates the collection of the statement and what is stated. The word “evaṃ” indicates the sequence of the statement and what is stated. Or, this is a collection of particles at the beginning of the conclusion of the statement and what is stated. Thus, in the manner stated, in every way, by way of association with joy, equanimity, and wrong view, by way of association with aversion, by way of non-association with doubt and restlessness—in all ways of association, the twelve unwholesome consciousnesses are completed, finished, or taken, meaning they have been described. Here, the unwholesome are the opposite of the wholesome, just as an enemy is the opposite of a friend. The opposition between wholesome and unwholesome should be understood as the relationship of what is to be abandoned and what abandons, respectively. 8. The summary verse begins with “eightfold.” Craving, being a root because it is like a root in establishing its well-established nature, and what is its root? The consciousnesses rooted in craving are eightfold due to differences in feeling, etc. Similarly, those rooted in aversion are twofold due to differences in formations. Those rooted in delusion, where pure delusion itself is their root, are called consciousnesses rooted in delusion, and they are twofold due to differences in association. Thus, the unwholesome are twelvefold. The description of unwholesome consciousnesses is finished. The description of rootless consciousnesses 9. Having thus divided the unwholesome, which is threefold by root-difference, into twelve kinds by differences in association, etc., now, in describing the rootless consciousnesses, although they are threefold based on unwholesome result, etc., immediately after the unwholesome, the unwholesome results are sevenfold due to differences in functions such as receiving based on the eye, etc. To distinguish, he said, "eye-consciousness accompanied by equanimity," and so on. Therein, the eye, having become the basis of consciousness, is like something that points out the even and uneven, thus it is the eye. Or, the eye, is like something that savors form, thus it is the eye. For this word "cakkhati" (to eye/see) has the meaning of savoring, as in "savoring honey, savoring sauce," and so on. Therefore the Blessed One said: "The eye, Māgaṇḍiya, is delighted by forms, rejoices in forms, is elated by forms," and so on. If so, from the statement "the ear, Māgaṇḍiya, is delighted by sounds, rejoices in sounds, is elated by sounds," and so on (M.N. 2.209), it would follow that since the ear and so on also savor sounds and so on, they too would be called by the word "cakkhu" (eye)? It does not follow, because of its established usage. For this word "cakkhu" (eye) is established in the eye-faculty, which is characterized by the pure sensitive matter born of kamma, whose cause is the desire to see, just as the words for peacock and so on are for specific kinds of birds. And a fleshy mass enclosed by the eyebrow bone, due to its co-existence with the eye, is also called "cakkhu." In the commentaries, however, since verbs have many meanings, the meaning of "to make clear" is also possible for the word "cakkhati," thus it is said, "it makes form clear, thus it is the eye" (Vism. 2.510). Consciousness in the eye means that it is dependent on it, thus eye-consciousness. Indeed, it is said, "characterized by cognizing forms dependent on the eye" (DhsA. 431; Vism. 2.454). Similarly, in the case of ear-consciousness and so on, it should be understood appropriately. By "similarly," it extends the state of being accompanied by equanimity. It hears, having become the basis of consciousness, thus it is the ear. It smells, it makes the taking of odors, thus it is the nose. The taste is the cause of life, it is life, it calls to it, it is inclined towards it, thus it is the tongue, according to the method of etymology. The place of arising of blameworthy evil states, thus it is the body. For the body-faculty, being by nature the grasping of tangibles, is a special cause for evil states that arise through the power of savoring them, and that have them as their root, and thus it is taken as their place of arising. Or, the body with its constituents is for blameworthy (states). The body is the home of hair and so on. And because it is associated with that, the body of sensitivity is also called thus. 'Du' (badly) digs up bodily pleasure, or 'dukkha' means suffering. Others say, "It is difficult to give it space, therefore it is suffering." 'Receiving' is that which receives the object of form etc., grasped by the five consciousnesses, by proceeding in that manner. 'Investigating' is that which rightly investigates the object of form etc., as it has been received. 'Results' are the fruits of mutually opposed wholesome and unwholesome actions; this is a designation for immaterial phenomena that have reached the state of ripeness. And having done so, there is no designation of 'result' for the produced immaterial phenomena arising from wholesome and unwholesome kamma. The resultant consciousnesses of unwholesome action are unwholesome resultant consciousnesses. 10. 'Sukha' (pleasure) makes the body and mind happy, or it thoroughly digs up bodily and mental affliction, or it should be endured with ease. Others say, "It is easy to give it space, therefore it is pleasure." But why is the investigating consciousness of unwholesome result said to be only one, while the investigating consciousness of wholesome result is said to be twofold? Because of the possibility of a distinction in feeling based on desirable and neutral desirable objects. If so, then there too, there should be a distinction in feeling based on undesirable and neutral undesirable objects? Not so, because even the displeasure that should arise in an undesirable object does not arise without aversion, and aversion, being of an exclusively unwholesome nature,