English
cannot occur in indeterminate states. For a phenomenon of a different class is not found in phenomena of a different class. Therefore, because a state of similar well-being is not possible, displeasure does not arise in unwholesome results, and its co-arising is not stated. Or, just as a weak person being struck by a strong person, unable to strike back, remains indifferent towards him, so too, because of the extreme weakness of unwholesome results, displeasure does not arise even in an undesirable object, and thus the investigating consciousness is accompanied by equanimity. But the four (consciousness types) such as eye-consciousness, which are results of both (wholesome and unwholesome kamma), are weak due to the impact of the object and the base... They are always accompanied by equanimity when the object is undesirable or desirable, due to their weak nature. For the bases of these four, the eye and so on, are derived material forms, and the objects, such as visible forms, are also derived material forms. The impact of a derived material form upon another derived material form is extremely weak, like the touching of one ball of wax by another. Therefore, they are always accompanied by equanimity. But for body-consciousness, the object is the three elements known as tangible contact. Even when it impacts the body-sensitivity, it goes beyond that and strikes against the great elements that are its support. The impact of elemental forms upon elemental forms is stronger, like when a ball of wax is placed on an anvil and struck with a hammer, the hammer goes beyond the ball of wax and strikes the anvil. Therefore, due to the strong nature of the impact between the base and the object, body-consciousness is accompanied by pain when the object is undesirable, and accompanied by pleasure when the object is desirable. However, the pair of receiving consciousnesses arises immediately after eye-consciousness and so on, which do not have the same base as themselves. Thus, being deprived of immediate conditionality from a similar base, it is like a person without a kindred supporter, unable to experience the flavor of the object with full strength in any way. Therefore, it is always accompanied by equanimity. By the opposite of what has been said, the wholesome resultant investigating consciousness is accompanied by pleasure and equanimity when the object is desirable, very desirable, or neutral. If so, why will it state that the two advertings are conjoined with equanimity? Do they not also arise immediately after a similar base? That is true. But the former (five-door adverting) arises only once in an object not previously apprehended by anything. And the latter (mind-door adverting) is dependent on another function, by way of changing the continuity of dissimilar consciousnesses. Therefore, it cannot experience the flavor of the object in any way. Thus, it is conjoined only with neutral feeling. And here there are these verses: The impact of the bases and objects, which are material, is weak; thus, the four consciousnesses of the eye and so on are equanimous. But due to the strength of the impact of the body-base and the tangible elements, no consciousness, bodily middle feeling. “Since the support is equal, there is no immediate condition; Therefore, one should rely on the weak, receiving with equanimity.” The results of wholesome actions, due to the absence of conascent conditions, are rootless consciousnesses, i.e., wholesome-resultant rootless consciousnesses. Even though these arise due to their generative conditions, they are called rootless due to the absence of conascent conditions; otherwise, there would be no distinction between these and the great resultant consciousnesses. What is the reason here that the term "rootless" was not used in the conclusion for unwholesome results? Because there is no deviation. If there were a possibility and a deviation, the qualification would be meaningful. However, for unwholesome results, being the results of defiled states like greed, there is no possibility of their association with undefiled states like non-greed; and since they themselves are indeterminate and blameless, their association with unwholesome states like greed is contradictory. Therefore, there is never a possibility of them being rooted, and since their rootless nature is undeviating, they are not to be qualified by the term "rootless." 11. Now, in the section on rootless states, to show the rootless functional consciousnesses as threefold according to their function, "accompanied by equanimity," etc., was stated. The consciousness that attends to an object that strikes the five sense doors (eye, etc.), makes an impression there, or, without allowing the mind-continuum to proceed as life-continuum, transforms it into a process-consciousness, is the five-door adverting consciousness, a functional rootless mind-element consciousness. The life-continuum consciousness is the immediate condition for adverting, being the gateway for the process-consciousnesses of the mind-door. The consciousness that attends to an object that comes into range through seeing, hearing, smelling, etc., in that (mind-door), or transforms the mind-continuum in the manner described, is the mind-door adverting consciousness, a functional rootless mind-consciousness-element consciousness accompanied by equanimity. This is also called the determining consciousness, as it determines the object that has been investigated in the five sense doors. The consciousness that produces a smile is the smile-producing consciousness, a functional rootless mind-consciousness-element consciousness accompanied by joy, which is the cause of the joyful state in arahants regarding subtle objects. thought accompanied by joy. 12. In every way, this means by way of unwholesome result, wholesome result, and functional consciousness. Eighteen is the numerical limit. Rootless consciousnesses is the designation of the delimited phenomena. The description of rootless consciousness is finished. The description of beautiful consciousness 14. Thus, having shown thirty consciousnesses by way of the twelve unwholesome and eighteen rootless ones, now, in order to establish the designation "beautiful" for those distinct from them, it is said "freed from evil and rootless," and so on. Freed from evils because they lead to the suffering of the lower realms, etc., which one has taken upon oneself; and freed from rootless ones because of the absence of association with roots. These are fifty-nine in number, comprising twenty-four sense-sphere, thirty-five exalted, and eight supramundane consciousnesses. Or, alternatively, by dividing the eight supramundane consciousnesses into five each according to the distinction of jhana factors, there are ninety-one consciousnesses. They are called "beautiful" because they bring about beautiful qualities and because they are associated with blameless roots such as non-greed. The description of beautiful sense-sphere consciousness 15. Now, among the beautiful consciousnesses, since the sense-sphere ones were mentioned first, and among these, since the indeterminate ones precede the wholesome, first the sense-sphere wholesome consciousness, then its result, and thereafter the functional consciousness belonging to the same plane, are each shown in eight ways by way of feeling, knowledge, and volitional formation. Thus, it is said "accompanied by joy," and so on. There, "knows" means penetrates according to its true nature, which is knowledge. The rest is as explained. Here, the accompaniment of joy is to be understood from such causes as strong faith, the attainment of vision, and the attainment of a recipient, etc. The association with knowledge is to be understood from karma conducive to wisdom, rebirth in a happy realm, the maturation of faculties, and the removal of defilements. Conversely, the accompaniment of equanimity and disassociation from knowledge are to be understood. The unprompted nature is to be understood from the health of body and mind due to suitable dwelling, etc., and from prior familiarity with giving, etc. Conversely, the prompted nature is to be understood. There, when one has attained a suitable recipient for a gift, or some other cause for joy, having come, delighted, having put forward right view which proceeds with the manner of “there is what is given,” not sinking down due to being unattached and generous, unprompted by others, one performs meritorious deeds such as giving; then their mind is accompanied by joy, associated with knowledge, and unprompted. But when, in the manner stated, delighted and pleased, even having put forward right view, sinking down due to being attached and ungenerous, or prompted by others, one performs them; then that same mind is prompted. But when young children, having become familiar by seeing the practice of their relatives, seeing monks, become joyful and suddenly give something in their hand or pay homage; then for them a third mind arises. But when, prompted by relatives with “give, pay homage,” they thus practice; then a fourth mind arises. But when, due to the non-attainment of the recipient of the gift or other causes of joy, in all four variations they are devoid of joy; then the remaining four accompanied by equanimity arise. The word “eight” also includes their manifold nature in terms of the ten bases of meritorious action. Indeed, they say: “In order, by bases of merit, and by objects of sense-sphere, and by lack of action, the expert in method should count.” Indeed, these eight minds, because they proceed in terms of the ten bases of meritorious action, become eighty minds, each being ten. And because they proceed in six objects, each multiplied by six, they become four hundred and eighty. But by difference of dominance, for those not associated with knowledge, which are two hundred and forty,