English
Envy, avarice, remorse, abstinence, compassion, and so on, arise separately at times. And conceit arises at times in the mode of "I am superior" and so forth. Sloth and torpor likewise arise together, inseparably from each other, at times, in the mode of unsuitability for work— this is the interpretation. Or, the particle "ca" in "māno ca" (and conceit) should also be connected with "saha" (together), so that sloth and torpor likewise arise sometimes together with prompted aversion, and with envy, avarice, and remorse in prompted states unconnected with wrong view, and with conceit, and sometimes separately during the association with other prompted states of consciousness, or even during that association— this interpretation should be understood. But other teachers interpreted only this much: "Conceit and sloth and torpor likewise arise sometimes separately and sometimes together." 34. "The remaining" means the other forty-one apart from the eleven indeterminate ones as stated. But some explain: "The remaining are determinate 'yevāpanaka' (manifesting) qualities, apart from the indeterminate 'yevāpanaka' qualities as stated." That is merely their opinion, because here nothing is specifically mentioned by the name 'yevāpanaka'. Here, the teacher has merely shown the mental factors that are appropriately found in states of consciousness as determinate or indeterminate; no one is singled out by the name 'yevāpanaka'. Thus, having first shown the association by way of classifying consciousness, saying "this quality is found in so many states of consciousness among contact and so on," now, by way of classifying the aggregate of mental factors, saying "in this state of consciousness there are so many mental factors..." To show the collection by way of the ten, "and the collection" etc. is stated. The explanation of the method of association of beautiful mental factors is completed. The explanation of the method of association is completed. Explanation of the Method of Collection 35. "Thirty-six" etc. refers to the numerical collection by way of the phenomena obtainable here and there, as is fitting. 36. Minds engaged in the first jhāna, or for which that (jhāna) exists, are called first-jhāna minds. Because the Immeasurables have beings as their object, and the Supramundane have Nibbāna as their object, it is said "excluding the Immeasurables." By this "thus," the common mental factors and the beautiful mental factors excluding the Immeasurables are drawn into the collection. "Accompanied by equanimity" means accompanied by equanimity that has entered the place of happiness, excluding initial application, sustained application, joy, and happiness. "By way of the fivefold jhāna" means by way of the fivefold jhāna taught for one who develops by transcending initial application and sustained application separately, by way of not overly keen knowledge. But for one who develops by transcending them together, by way of keen knowledge, by way of the fourfold jhāna taught, because initial application and sustained application are excluded in the second jhāna, the collection is only fourfold – this is the meaning. 37. Two sets of thirty-three (mental factors are found) in the fourth and fifth jhāna minds. Explanation of the Method of Collection of Developed Minds 38. "In the three" (types of developed minds) means that for one whose bodily and verbal conduct is well-purified by way of purity of morality, the developed jhānas arise merely by the concentration of mind, not by way of purifying bodily and verbal actions, nor by way of eradicating or suppressing misconduct and wrong livelihood. Therefore, it is said "excluding the abstinences." "Each individually" means separately, separately. "In the fifteen" means in the three by way of the fine-material sphere, and in the twelve by way of the immaterial sphere, thus in the fifteen. The reason why the Immeasurables are not found here has already been stated. The explanation of the method of collection of developed minds is completed. Explanation of the Method of Collection of Beautiful Sense-Sphere Minds 40. "Each individually" means each one. Because the Immeasurables indeed have beings as their object, and the abstinences... Because their objects are things to be thought about, they cannot arise in a single mind-moment. Because mundane abstinences are always wholesome in nature, they cannot arise in the indeterminate. Therefore, it is said "excluding abstinences." Thus it is said: "The five training rules are only wholesome" (Vibh. 715). Otherwise, like faith and mindfulness, it would be said: "They may be wholesome, they may be indeterminate." But because the fruit is a reflection of the path, and due to the cessation of misconduct and wrong livelihood, it is not appropriate for supramundane abstinences to be exclusively wholesome. Therefore, they are not included there. And because kamavacara results always have limited objects, and immeasurables always have beings as objects, and abstinences are always wholesome, it is said "excluding immeasurables and abstinences." But is not kamavacara wholesome consciousness also directed at concepts and so on? Then its result should also have similar objects to the wholesome, just like the results of developed and supramundane states? It is not so. Because it is a fruit dependent on craving for sense-pleasures. Just as a slave woman's son, unable to do what his mother wishes, does only what the master wishes, so too, the resultant consciousness of kamavacara kamma, which is like a slave, being dependent on craving for sense-pleasures, does not take the object taken by that (kamma), but takes only the object of craving for sense-pleasures. Thus, "in twelve ways" means by making four pairs for each of the wholesome, resultant, and functional divisions, it becomes twelve in three ways. 42. Now, to show the distinguishing factors of the second jhana and so on from the first jhana and so on, it is said "jhana factors in the supramundane" and so forth. In supramundane consciousness, the jhana factors of initial application, sustained application, rapture, and happiness are the distinguishing factors. In the middle, developed states, the immeasurables and jhana factors (are distinguishing). In the limited kamavacara states, abstinence, knowledge-rapture, and immeasurables are the distinguishing factors. There, abstinence distinguishes the wholesome from the resultant and functional. Immeasurables distinguish the wholesome and functional from the resultant. But knowledge-rapture distinguishes the second pair and so on from the first pair and so on in all three (types of consciousness). Explanation of the method of classifying beautiful kamavacara consciousness. Finished. Explanation of the Method of Compiling Unwholesome Minds 44. In the second, “unprompted” refers to those unprompted minds disconnected from wrong view, with greed and conceit, and likewise the other universals, and the nineteen states common to unwholesome minds—this is the connection. 45. In the third, it refers to those unprompted minds accompanied by equanimity and connected with wrong view. 46. In the fourth, it refers to those unprompted minds disconnected from wrong view. 47. Envy, avarice, and remorse should be applied individually here, as they have distinct objects—this is the intention. 50. Since determination operates in the mode of certainty, it cannot arise in the mind of doubt, which is characterized by indecision, hence it is said to be “devoid of determination.” 51. Nineteen in the first and second unprompted, eighteen in the third and fourth unprompted, twenty in the fifth unprompted, twenty-one in the first and second prompted, twenty in the third and fourth prompted, twenty-two in the fifth prompted, fifteen in the two deluded minds— thus, in unwholesome minds, the arrangement is sevenfold. 52. “Common” means the four universals common to all unwholesome minds, and the other ten universals, excluding desire, joy, and determination— these fourteen states are said to be associated with all unwholesome minds—this is the connection. Explanation of the Method of Compiling Unwholesome Minds finished. Explanation of the Method of Compiling Rootless Minds 54. “Likewise” refers to the other universals. 56. Not having the function of a distinct mind-cognition like the mind-consciousness element, it is merely an element that cognizes—hence, mind-element. In the pair of rootless rebirth-linking minds, it refers to the two investigating minds accompanied by equanimity. 58. Twelve in the smiling mind, eleven in the determining mind and the investigating minds accompanied by pleasure, ten in the five minds, namely the triad of mind-elements and the pair of rootless rebirth-linking minds, seven in the two fivefold consciousnesses— thus, in the eighteen rootless mind-arisings, the compilation is fourfold. 59. The thirty-threefold compilation: five in the supramundane, likewise in the exalted, twelve in the beautiful sense-sphere, seven in the unwholesome, four in the rootless— thus, the thirty-threefold compilation. 60. In this way, by the method stated above. Having known the association, which is stated by way of the demarcation of consciousness for mental factors not separated from consciousness, and the compilation, which is stated by way of the demarcation of the aggregate of mental factors, one should, as appropriate, declare the distinction together with consciousness, saying: “First, the seven universal mental factors are each eighty-ninefold, because they arise in eighty-nine types of consciousness. Among the particulars, initial application is fifty-fivefold, because it arises in fifty-five types of consciousness,” and so on. This is the meaning. The explanation of the method of compiling the rootless consciousnesses is concluded. Thus, in the Abhidhammatthavibhāvinī, which is an explanation of the Abhidhammatthasaṅgaha,