English
For non-aversion itself, when it proceeds by way of a disposition for the welfare of beings, is called loving-kindness. Even-mindedness itself, when it proceeds by way of the appeasement of aversion and attachment towards them, is called equanimity. Therefore, the ancients said: "Since loving-kindness is taken by non-aversion, and equanimity by even-mindedness; Therefore, both are not taken." What is wisdom? It is that which knows by way of aspects, understands by way of impermanence, etc. It is an faculty, the wisdom faculty, because of its leading role in understanding things as they truly are. What is the difference between perception, consciousness, and wisdom? Perception merely cognizes by way of blue, etc., it cannot penetrate the characteristics. Consciousness also accomplishes the penetration of characteristics, but it cannot rouse itself and lead to the path. Wisdom, however, does all three. The understanding of coins by a foolish villager and a money-changer is an example here. In the case of perception disconnected from knowledge, consciousness is merely conventional at the moment of arising by way of grasping aspects, but powerful at other times. When connected with knowledge, however, both are subservient to it. In all ways, the connection is with twenty-five. "Thirteen other common mental factors," etc., is a summary of what is stated in the three groups. The description of wholesome mental factors is completed. Description of the Mode of Association What are mental factors? They are inseparable from the mind, meaning they are associated with the mind. What is arising? It is the mind itself, the arising of the mind. Elsewhere, however, the mind associated with its concomitants is called the arising of the mind, by saying "that by which the mind arises is arising, a collection of phenomena, and it is mind and it is arising, thus the arising of the mind." Even in a great compound, some grammarians desire the masculine gender. The connection is that the individual association of these mental factors, unseparated from consciousness, with the various consciousnesses, will be stated from now on as appropriate. Description of the method of association of the 'other common' mental factors 13. By nature being without initial application, the ten sense-consciousnesses are excluded by these, or these are excluded by them, thus, excluding the ten sense-consciousnesses, there are forty-four sense-sphere consciousnesses. In these, and in the eleven first jhāna consciousnesses, initial application arises. The meaning is that the rest are without initial application due to the power of development. 14. In these fifty-five consciousnesses with initial application, and in the eleven second jhāna consciousnesses, in sixty-six consciousnesses, sustained application arises. 15. By the ten sense-consciousnesses, and by the consciousness accompanied by doubt, excluded by these eleven, in seventy-eight consciousnesses, decision arises. 16. By the five-door adverting consciousness, by the ten sense-consciousnesses, by the two receiving consciousnesses, and by the three investigating consciousnesses, excluded by these sixteen, in seventy-three consciousnesses, effort arises. 17. By the two consciousnesses accompanied by displeasure, by the fifty-five consciousnesses accompanied by equanimity, by the two body-consciousnesses, and by the eleven fourth jhāna consciousnesses, excluded by these seventy consciousnesses, in fifty-one consciousnesses, joy arises. 18. By the eighteen rootless consciousnesses, and by the two deluded consciousnesses, excluded by these twenty consciousnesses, in sixty-nine consciousnesses, intention arises. 19. "These, however" means those excluded from the 'particulars' and those accompanied by them. "In due order" means in accordance with the exclusion from the six particulars like initial application and their accompaniment. "Sixty-six, fifty-five," etc., should be combined appropriately according to the count of 121 and the count of 89. The description of the method of association of the 'other common' mental factors is concluded. Description of the method of association of unwholesome mental factors 20. Having said "common to all unwholesome," to support that very statement, "in all" etc. was said. For whoever engages in killing living beings etc., all of them, due to delusion, do not see the danger therein, and due to shamelessness, do not feel disgusted by it. He is unashamed by shamelessness, and unpacified by restlessness. Therefore, they are found in all unwholesome states. 21. The particle "eva" (only) in "only in consciousness accompanied by greed" is also for emphasis. Thus, emphasis should be understood in phrases like "in consciousness accompanied by wrong view" and so on. For one who clings to the body and so on, because of the possibility of possessiveness there, wrong view is found only in consciousness accompanied by greed. Conceit, too, because it arises as "I-conceit," operates similarly to wrong view. It arises with wrong view in a single moment of consciousness, like a lion with a mane in a single cave with another of its kind. And it does not arise in states rooted in aversion and so on, because it is based solely on greed, due to its connection with self-love. Therefore, it is found only in states dissociated from wrong view. 24. Similarly, for one who envies another's prosperity, and who does not wish his own prosperity to be shared by others, and who regrets unwholesome and wholesome deeds done or not done, because they arise there and there through the mode of striking back, envy, stinginess, and remorse are found only in consciousness rooted in aversion. 25. For one whose nature is unworkable, and because it is not suitable for them to arise in unprompted states that transcend their nature, sloth and torpor are found only in prompted states. 27. In all unwholesome states, four mental factors are included. In states rooted in greed, three are included as possible. In the two states rooted in aversion, four are included. Similarly, in prompted states, two are included – this is the connection. The particle "ca" in "doubt, and in consciousness of doubt" is for emphasis. The connection is: doubt is only in consciousness of doubt. The explanation of the mode of association of unwholesome mental factors is concluded. Explanation of the mode of association of beautiful mental factors 29. In supramundane consciousness, due to the foundational jhānas and so on, there might sometimes be an absence of right thought. But there is no absence of the abstinences, because the path operates by eradicating bodily misconduct and so on, and the fruit operates in accordance with that. Thus it is said, "but the abstinences..." "In every way" means in all ways that dispel their respective misconduct and wrong livelihood. For these are not mundane... in the supramundane, just as in the mundane, there is the occurrence of abandoning false speech and so forth, each separately, of all evil conduct and wrong livelihood, by that path, for some completely, for some up to the stage of going to the lower realms, by uprooting them in one moment. Is not this meaning already established by the phrase "in one way"? That is not so, because the opposition of the four kinds of verbal misconduct and so forth is not indicated by merely showing the unity of the three. Some, however, not understanding this meaning, say that "the phrase 'in every way' is superfluous"; there, their ignorance is the reason. By "fixed," it prevents the possibility of occasional occurrence, as in the mundane. And so, these are taught in the mundane as merely optional, but here, in their very nature. By the restriction "only in sensuous sphere wholesome acts," it prevents their possibility in sensuous sphere resultant and functional acts, and in exalted states. And so it will be said above. "Sometimes" means at the time of refraining from each evil conduct like false speech. Even if they arise sometimes, they do not arise together, because they depend on the possibility of their own objects, which are to be transgressed; thus it is said "separately." 30. For the immeasurables that have attained absorption, there is never an occurrence devoid of joy; thus it is said "in the fifth... and in the minds." They are "exalted" because they have attained greatness by being free from hindrances, etc., or because they are attained by great meditators. "Being diverse" means being separate, due to having different objects, and due to depending on the coming into range of their own objects, the suffering and happy beings. "Here" means in these sensuous sphere wholesome minds; at the time of cultivating compassion and appreciative joy, before the absorption path, there is preliminary work even with minds accompanied by equanimity, due to familiarity, just as one reciting a well-learned text sometimes recites it even when distracted by other things, and just as one contemplating formations with well-practiced insight sometimes contemplates them even with minds disconnected from knowledge, by the power of familiarity; thus, sensuous sphere minds accompanied by equanimity. Some assert the impossibility of compassion and appreciative joy. But in the path of absorption, their arising is to be seen only with joy-accompanied states, exclusively. Just as for different kinds (of consciousness), so too for different feelings, there is no 'repetition' condition. 32. "Three in sixteen states of consciousness" means: the three qualities, right speech and so on, arise in sixteen states of consciousness, namely, the eight supramundane and the eight sensuous-sphere wholesome states. 33. Thus, having shown the indeterminate qualities together, among those stated as having determinate and indeterminate association, the phrase "envy, avarice" and so on was spoken to indicate the determinate nature of the remaining ones.