English
But due to the absence of the fault of defilements, wholesomeness is in the sense of blamelessness. But this word "state" is seen in doctrine, cause, quality, without essence, without life, and so on. For this is seen in doctrine in "He learns the doctrine, suttas, geyyas," and so on. In cause in "Knowledge in the cause is analytical knowledge of states." In quality in "For neither virtue nor vice have the same result." In without essence and without life in "He dwells contemplating states in states," so this here applies to without essence and without life. The meaning of the word here is: they shake, move, tremble, and destroy bad, base states, therefore they are wholesome. Or, they lie down in a base way, therefore they are kusā, they cut off those kusas, therefore they are wholesome. Or, knowledge is called kusa because it thins out base things, therefore they should be obtained and transformed by that kusa, therefore they are wholesome. Or, skill is called wisdom, therefore from skill Being wholesome by nature. This, however, although the twofold explanation of what was said immediately before is properly applicable only to those associated with knowledge in the ultimate sense, should be understood as applying also to those dissociated from knowledge, due to their resemblance in common usage. Just as the *kusā* grass cuts the hand that comes into contact with both sides, so these wholesome things cut the defilement side that comes into contact with both the arisen and the unarisen, therefore they are wholesome, like *kusā* grass, because they cut. But things that maintain their own nature are *dhammā*, or they are maintained by conditions, or they are maintained as they are by nature, therefore they are also *dhammā*. Not wholesome are unwholesome, like enemies opposed to friends are unfriendly, meaning opposed to wholesome things. Not declared is undeclared, meaning not spoken of as wholesome or unwholesome. Among these, the wholesome are characterized by being blameless and resulting in happiness, the unwholesome are characterized by being blameworthy and resulting in suffering, and the undeclared are characterized by not resulting in anything. Now, are these, such as "are these wholesome?" or "are they *dhammā*?" of the same meaning, or of different meanings? Here, if they are of the same meaning, then "wholesome things" is like saying "wholesome wholesome." But if they are of different meanings, then the dyads and triads become sixes and fours, and there is no connection between the words, as in "wholesome form, with the eye." Moreover, if these are of the same meaning, then since the three *dhammā* of wholesome, unwholesome, and undeclared are one in the nature of *dhamma*, the wholesome and the like would also be one. But if you say, "there is a difference between the word 'unwholesome' and the word 'wholesome'," then these are not of the same meaning. Then, *dhamma* means existence. And non-existence is different from existence. Thus, if the *dhammā* become non-existent due to mutual dependence, would the wholesome and the like, which are not different from them, also be non-existent? All this is unreasonable, why? Because of the established usage of approval. For the words "wholesome things" and the like are not approved by the wise as having no difference in meaning, as "wholesome wholesome" does, nor are they like the sounds "wholesome form, with the eye" with meanings unrelated to each other, but rather, being blameless, Approved in order, as indicating the specific meanings, known as the states of result, etc., and the common meanings, such as the nature and generality of meaning. Indeed, when the word "kusala" is spoken before the word "dhamma," it turns the word "dhamma," which reveals the common meaning applicable to all, such as kusala, akusala, etc., away from akusala, etc., and makes it reveal a meaning specific to its own particular meaning. Thus, even for those with individually distinct objects, the reason for imposing the aforementioned fault, due to their occurrence in a state of unity, through the relationship of specifying and being specified, is said to be approved by the wise, but all this is without reason. Thus, it should be understood appropriately everywhere, even in what follows from that. This, for now, is the determination of the meaning of the words. The Meaning of the Word "Kusala" Regarding the divisions of planes, among those dhammas that are kusala, akusala, and avyākata, the kusala dhammas are of four kinds, according to the divisions of planes: those pertaining to the sensuous plane, those pertaining to the form plane, those pertaining to the formless plane, and those that are supramundane. This is the determination according to the divisions of planes. Regarding association, the determination of each of these, which are fourfold according to the divisions of planes, should be understood in terms of association. There, those pertaining to the sensuous plane are of eight kinds, in terms of association. What are they? Accompanied by joy, associated with knowledge, unprompted, and likewise, prompted. Accompanied by equanimity, associated with knowledge, unprompted, and likewise, prompted. Accompanied by joy, dissociated from knowledge, unprompted, and likewise, prompted. Accompanied by equanimity, dissociated from knowledge, unprompted, and likewise, prompted. There, the state of having a desirable object, abundance of faith, purity of view, being shown the benefits, and the eleven causes for the joy enlightenment factor, by these causes, the state of being accompanied by joy should be understood. Association with knowledge should be understood, from deeds done desiring the attainment of knowledge, from rebirth in the Brahma realm, etc., from the maturation of the faculties in terms of the ten aspects of wisdom, from the remoteness of defilements through suppression, and from the seven causes for the investigation of dhamma enlightenment factor. The prior effort that occurs on one's own or another's behalf... It is called prompting. That which arises through prompting is with prompting, and that which arises without it is without prompting. For in these, relying on the aforementioned joy and knowledge as a cause, being delighted and upholding right view that proceeds in the manner of "there is giving," without sinking down, and being encouraged by others, he performs meritorious deeds such as giving. Then, his first wholesome state arises, accompanied by joy and associated with knowledge. But when, being delighted and joyful in the manner described, upholding right view, but sinking down due to lack of generosity, etc., he performs it being roused by his own reflection or by others, then that same second wholesome state is with prompting. But when, seeing the conduct of relatives, etc., or seeing monks, etc., young children, etc., whose acquaintance has been formed, spontaneously perform giving, veneration, etc., then the third wholesome state arises, disassociated from knowledge. But when they act in this way, being encouraged by relatives, etc., then that same fourth state of mind is with prompting. But when, due to the absence of the cause of joy, they are devoid of joy in each of the four alternatives, then the remaining four wholesome states arise, accompanied by equanimity. Thus, the determination should be understood individually according to association. And from the enumeration of the states: thus, in these eight kinds of wholesome states, individually according to association, the determination should be understood also from the enumeration of the states. There, in the first wholesome state, thirty states come in their own form in the text, and nine that are only applicable, thus there are thirty-nine states. Namely: contact, feeling, perception, volition, consciousness, initial application, sustained application, joy, energy, one-pointedness of mind, life, confidence, mindfulness, moral shame, moral dread, non-greed, non-hatred, non-delusion, tranquility of body, tranquility of mind, lightness of body, lightness of mind, pliancy of body, pliancy of mind, fitness of body, fitness of mind, proficiency of body, proficiency of mind, rectitude of body, rectitude of mind—these are the thirty states that come in their own form. Desire, resolution, attention, equanimity, compassion, gladness, and so on. Abstinence from evil bodily conduct, abstinence from evil verbal conduct, abstinence from wrong livelihood— these are the nine "but also." In the analysis of terms, however: "At whatever time a wholesome consciousness belonging to the sensuous sphere arises... ...at that time there is contact, feeling... ...perception, volition, consciousness, thought, examination, joy, happiness, singleness of mind, the faculty of faith, the faculty of energy, the faculty of mindfulness, the faculty of concentration, the faculty of wisdom, the faculty of mind, the faculty of gladness, the faculty of vitality, right view, right thought, right effort, right mindfulness, right concentration, the power of faith, the power of energy, the power of mindfulness, the power of concentration, the power of wisdom, the power of conscience, the power of fear of blame, non-greed, non-hatred, non-delusion, non-covetousness, non-ill-will, right view, conscience, fear of blame, tranquility of body, tranquility of mind, lightness of body, lightness of mind, pliancy of body, pliancy of mind, fitness of body, fitness of mind, proficiency of body, proficiency of mind, rectitude of body, rectitude of mind, mindfulness, clear comprehension, serenity, insight, exertion, non-distraction exist"— Thus, the fifty-six phenomena specifically enumerated, and "or whatever other immaterial phenomena, dependently arisen, exist at that time"— thus, the "but also" generally enumerated, and the nine, such as desire, specifically mentioned in the commentary,