English
There, kāmāvacara-kriyā is twofold: ahetuka and sahetuka. There, ahetuka is devoid of sahajāta-hetu. They are threefold from association, etc.: upekkhā-sahagatā manodhātu, somanassa-sahagatā manoviññāṇadhātu, tathā upekkhā-sahagatā. Kriyā means merely doing, meaning merely function. For in all kriyā-citta, the two functions of āvajjana, from the occurrence of ajavana, are like a barren flower. That which is javanavuttika, from the occurrence of uninterrupted continuity, is like a flower of a tree with severed roots, fruitless. But because of occurring by way of accomplishing that particular function of āvajjana and javana, taking into account merely the function, it is called "kriyā." There, in manodhātu, all the decision should be understood in the manner stated in vipāka-manodhātu. Only, however, at the five doors, on desirable or undesirable five objects, striking the five pasādas, After the cessation of arising-bhavaṅga, relying on the heart-base itself, performing the function of adverting to the same five objects, it occurs at the five sense-doors; this is the distinction. The two mind-element consciousnesses are similar to the two wholesome-resultant-causeless mind-element consciousnesses respectively, but here energy is greater, and the concentration supported by energy is strong. Therefore, in the summary section here, there is a summary of faculties in terms of five: energy, concentration, mental joy, and life faculty; here also, there is no summary of strength. But in the analysis of terms, in the description of concentration and energy, the word "strength" is used, such as "strength of concentration, strength of energy," this is said by way of showing that they are stronger than those associated with other causeless consciousnesses. Therefore, in the summary section, it is not said that "there are two strengths," therefore, it should be understood that there is no strength in the causeless in the ultimate sense. Here, according to the difference of object, etc., that accompanied by joy, relying on the heart-base itself, performing the function of determining at the five doors, and performing the function of adverting to the six desirable objects that are not very clear at the mind-door, after the mind-element consciousness, producing laughter only for arahants, it occurs. For laughter arises from desirable javanā accompanied by joy, among them, for non-learners, by five functional javanā, but for learners, by six, both wholesome and greed-rooted dissociated from views, and for ordinary people, by eight, associated with views, thus it arises from thirteen consciousnesses. But that accompanied by equanimity, relying on the heart-base itself at the five doors, performing the function of investigating after the resultant mind-element consciousness, and at the mind-door, in all six objects, whether with a base or without a base, after the vibration of bhavaṅga, performing the function of adverting, it occurs. For this, in the three existences, for any being with consciousness, in no object This does not arise, it is not called a great going like the knowledge of omniscience, this is the difference, the rest is just the same. Ahetuka Kiriya is finished. Description of Sahetuka Kāmāvacara Kiriya But those connected with the roots of Kiriya, such as non-greed, are Sahetuka, and due to their association, they are eightfold, like wholesome ones. All the analysis here is in the same manner as described for the wholesome. Only here, there are no abstinences, and the wholesome ones, in the manner described, of trainees and ordinary people, functioning in the six doors, relying on an object or not, accomplishing the function of javana, occur, but these are of non-trainees, this is the difference. Kāmāvacara Kiriya. Description of Rūpāvacara Kiriya Rūpāvacara Kiriya is fivefold, like the wholesome. And the analysis is in the same manner as described there. Only the wholesome ones, of trainees and ordinary people, with concepts as objects, and the fifth jhāna occurring as super-knowledge, and all objects, in the mind-door, relying only on the heart-base, accomplishing the function of javana, occur, but these are of non-trainees, this is the only difference. Rūpāvacara Kiriya. Description of Arūpāvacara Kiriya Arūpāvacara Kiriya is fourfold, like the wholesome. And the analysis is in the same manner as described there. Only the wholesome ones, of trainees and ordinary people, with objects or without objects, in the manner described below, with concepts and great objects as appropriate, in the mind-door, accomplishing the function of javana, occur, but these are of non-trainees, this is the difference. Arūpāvacara Kiriya. Kiriya Immaterial is finished. Description of Miscellaneous Matters Having established this, all mental states and mental factors, from the classification of birth, having combined them, the miscellaneous matters should be spoken of. Indeed, the mental states as described, wholesome are twenty-one, unwholesome are twelve, resultant are thirty-six, functional are twenty, thus all are eighty-ninefold, or one hundred and twenty-one, due to the divisions of jhāna factors of the supramundane. Among these, those of the sense-sphere are fifty-four, those of the form-sphere are fifteen, those of the formless-sphere are twelve, lo Eight are noble, or forty-four. Eight wholesome in the Sensual Sphere, twenty-three resultant, eleven functional, eighteen without root. The rest, belonging to the four planes, are with root. And the enumeration of these cittas by origin has already been stated. But the mental factors are: faith, mindfulness, moral shame, moral dread, non-greed, non-hatred, tranquility of mind and the rest, twelve in all, equanimity there, non-delusion, the two illimitables, and the three abstinences; delusion, lack of shame, lack of dread, restlessness, greed, wrong view, hatred, doubt, conceit, envy, stinginess, regret, sloth, torpor, contact, feeling, perception, volition, one-pointedness, vitality, attention, initial application, sustained application, joy, energy, desire, decision, these fifty-two exist. Therein, equanimity, the two illimitables, the six beginning with conceit, attention, desire, and decision, these twelve factors are applicable only in their respective places; the three abstinences and restlessness are applicable only in some places. And among these, equanimity, attention, desire, decision, restlessness, and the abstinences, setting these aside, the remaining eight are indefinite in their respective places; the abstinences, however, are indefinite in some places. But setting aside these eleven, the remaining forty-one factors are definitely present. Therein, the twenty-five factors beginning with faith are only wholesome or indeterminate; the fourteen beginning with delusion are only unwholesome; the thirteen beginning with contact are of three kinds, wholesome, unwholesome, and indeterminate. For there are no factors that are exclusively wholesome or indeterminate; but at the time of association with a wholesome citta, they are wholesome, and at the time of association with an indeterminate citta, they are indeterminate. But the factors beginning with delusion are unwholesome in their own nature; and the others, by association with them, all these, in effect, are to be understood as having distinctions according to the distinction of the citta with which they are associated. Therein, the nineteen factors beginning with faith arise in all wholesome cittas and in the sixty-nine indeterminate cittas with root, and each of them has sixty-nine variations. In this way, others should also be understood. Non-delusion, in those devoid of knowledge, is two. Setting aside the ādasa, the illimitables arise in twenty-eight cittas: the kamaavacara rooted-hetu, kriya and kusala, and the rupavacara except the fifth jhana. The abstinences arise in sixteen cittas: the kamaavacara kusala, and the lokuttara. Thus these twenty-five dhammas, arising in kusala and abyakata, are called kusala-abyakata. In akusala, the four moha, etc., arise in all twelve akusala cittas. Lobha in the eight lobha-mula. Ditthi in those ditthi-sampayutta. Mana in the ditthi-vippayutta. Dosa, issa, macchariya, kukkucca in the patigha-sampayutta. Thina and middha in the five sasaṅkhārika. Vicikiccha in the vicikiccha-sampayutta. Thus these fourteen, being themselves akusala, and arising only in akusala, are called akusala. The remaining seven, phassa, etc., arise in all cittas. For there is no citta that arises without even one of these. For these are universal. Vitakka, etc., however, arise as appropriate. Of these, vitakka arises in fifty-five cittas: the kamaavacara except the dvipañcaviññāṇa, and the eleven pathamajjhanika rupavacara and lokuttara. Vicara arises in sixty-six cittas: those, and also the dutiyajjhanika cittas. Piti in the somanassa-sahagata except the catutthajjhanika. Viriya in those except the dvipañcaviññāṇa, manodhatu, santirana-tika. Chanda in those except the ahetuka and momuha. Adhimokkha in those except the dvipañcaviññāṇa and vicikiccha-yutta. Thus these thirteen, arising in kusala, akusala, and abyakata, are called of three kinds. The difference in counting each of these should also be understood according to the difference in the associated citta. Just as a citta, though one in its own characteristic, is different only by the difference in association, occasion, etc., so too the cetasikas should be understood individually. But I will speak of their distinctions. In the vatthusaṅgaha, among these cittas, the kamaavacara vipaka manodhatu and hasita, the dosa-sampayutta patigha, the rupavacara pathama magga, These forty-three consciousnesses arise dependent on their respective bases, as described above. But the formless-sphere resultant consciousnesses arise independently of bases.