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or is manifested as drowsiness and sleepiness. Both have as their proximate cause improper attention in discontent, yawning, and so forth. With the third, excluding wrong view from those stated in the first, the remaining should be understood. Here, conceit is inconstant. This is the distinction: it is characterized by elation, has the flavor of self-exaltation, is manifested as the desire for a banner (prominence), has as its proximate cause greed dissociated from view, and should be understood as like madness. With the fourth, excluding wrong view from those stated in the second, the remaining should be understood. Here too, conceit is indeed among the inconstant ones. But excluding joy from those stated in the first, the remaining are associated with the fifth. And just as with the fifth, so too with the sixth. The distinction here is their being prompted, and the inconstant nature of sloth and torpor. With the seventh, excluding view from those stated in the fifth, The rest should be understood. Here, conceit is indeterminate. Excluding wrong view from those stated in the sixth (root) by the eighth (root), the rest should be understood. And here too, conceit is among the indeterminates. 484. But in the two roots of aversion, first, those associated are eleven fixed ones that appear in their own form, four occasional ones, and three indeterminate ones, making eighteen. Therein, contact, volition, initial application, sustained application, energy, life-faculty, concentration, shamelessness, fearlessness (of wrong-doing), aversion, delusion— these eleven appear in their own form (dha. sa. 413; dha. sa. aṭṭha. 413). Desire, decision, restlessness, attention— these four are occasional (dha. sa. aṭṭha. 413). Envy, avarice, remorse— these three are indeterminate (dha. sa. aṭṭha. 413). 485. Therein, they are corrupted by it, or it corrupts itself, or it is merely corruption—that is aversion. It has the characteristic of fierceness, like a struck venomous snake; the function of spreading poison, like a poison-fall; or the function of burning its own support, like a forest fire. Its manifestation is corrupting, like an enemy who has found an opportunity; its proximate cause is an object of resentment; it should be seen like putrid urine mixed with poison. 486. Envy is envying. It has the characteristic of begrudging others' prosperity. Its function is not to delight in it; its manifestation is turning away from it; its proximate cause is others' prosperity; it should be seen as a fetter. 487. Avarice is the state of being avaricious. It has the characteristic of concealing one's own possessions, whether gained or to be gained. Its function is not to endure their being shared by others. Its manifestation is shrinking, or a bitter, shrivelled state. Its proximate cause is one's own prosperity; it should be seen as a distortion of mind. 488. What is badly done is ill-done. The state of that is remorse. It has the characteristic of subsequent regret. Its function is to sorrow over what was done or not done. Its manifestation is repentance. Its proximate cause is what was done or not done. It should be seen like slavery. The rest are as stated. Thus, these eighteen formations are associated with the first root of aversion. is to be known as killing. And as with the first, so too with the second. But the volitional nature and the arising of sloth and torpor in the indeterminate ones is the distinction. 489. In the two rooted in delusion, associated with doubt, first there are contact, volition, initial application, sustained application, energy, life-faculty, mental one-pointedness, shamelessness, fearlessness of wrong, delusion, and doubt— eleven that have come in their own nature. And restlessness, and attention— two additional ones, making thirteen. 490. Therein, 'mental one-pointedness' means a weak concentration, merely a stability of occurrence. 'Doubt' means 'gone is treatment'. It has the characteristic of uncertainty, the function of wavering, the manifestation of indecision, or the manifestation of grasping at many sides; its proximate cause is unwise attention to doubt; and it is to be seen as an obstacle to practice. The rest are of the aforementioned kind. In the one associated with restlessness, among those mentioned for the one associated with doubt, excluding doubt, there are twelve remaining. Due to the absence of doubt here, determination arises. With that, there are thirteen, and due to the presence of determination, the concentration is stronger. And the restlessness here has come in its own nature. Determination and attention are additional ones. Thus, unwholesome formations are to be understood. 491. Among the indeterminate, the resultant indeterminate are of two kinds, divided into rootless and rooted. Among these, those associated with rootless resultant consciousness are rootless. Therein, associated with wholesome and unwholesome resultant eye-consciousness, first there are contact, volition, life-faculty, and mental one-pointedness— four that have come in their own nature. And attention is an additional one, making five. Those associated with ear-, nose-, tongue-, and body-consciousness are also these same ones. For the two kinds of resultant mind-element, these same ones, plus initial application, sustained application, and determination, make eight. And similarly for the three kinds of rootless mind-consciousness element. And where it is accompanied by joy, joy is additional with it, so it is to be understood. But those associated with rooted resultant consciousness are rooted. Among these, the eight sense-sphere resultant... Those associated with the eight sense-sphere wholesome states are just like the formations associated with the eight sense-sphere wholesome states. But those indeterminate compassion and appreciative joy, they do not exist in results, because they have beings as their object. For sense-sphere results have exclusively limited objects. Not only compassion and appreciative joy, but also abstinences do not exist in results. For it is said: "The five training rules are only wholesome." But those associated with form-sphere, formless-sphere, and supramundane resultant consciousness are just like the formations associated with their respective wholesome consciousness. 492. Functional indeterminate formations are also of two kinds, by way of rootless and rooted. Among these, those associated with rootless functional consciousness are rootless. And they are similar to those associated with the wholesome resultant mind-element and the two rootless mind-consciousness elements. But in the two mind-consciousness elements, energy is greater. Due to the presence of energy, concentration becomes powerful. This is the distinction here. But those associated with rooted functional consciousness are rooted. Among these, those associated with the eight sense-sphere functional consciousness are just like the formations associated with the eight sense-sphere wholesome states, excluding the abstinences. But those associated with form-sphere and formless-sphere functional states are in all respects just like those associated with their respective wholesome consciousness. Thus, even indeterminate formations should be understood. This is the introduction to the detailed explanation of the aggregate of formations. This, then, is the introduction to the detailed explanation of the aggregates in the Abhidhamma, according to the method of analysis of terms. Discourse on the division of past, etc. 493. But by the Blessed One – "Whatever form, past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, having gathered it all together, having condensed it, this is called the aggregate of form. Whatever feeling... whatever perception... whatever formations... whatever consciousness, past, future, or present... (etc.) having condensed it, this is called the aggregate of consciousness." (Vibh. 2,26) – Thus, the aggregates are explained in detail. Therein, "whatever" (yaṃkiñci) means the complete inclusion without remainder. "Form" (rūpaṃ) is the restriction against over-extension. Thus, by these two terms the complete comprehension of matter is accomplished. Then, its division into past and so on begins. For some of it is past, some is future and so on. This method applies to feeling and so on. 494. Therein, matter, first, is called past in four ways: by period, by continuity, by time, and by moment. Likewise, future and present. Therein, by period, first, for one in one existence, before rebirth-linking is past; after death is future; between the two is present. By continuity, that which arises from similar single season and that which arises from single food, even if currently existing in sequence, is present. Before that, what arose from dissimilar season and food is past. After that, is future. What arises from mind, from a single thought-process, a single impulsion, a single attainment, is present. Before that, is past. After that, is future. For what arises from kamma, individually, by continuity, there is no division into past and so on. But its pastness and so on should be understood by way of supporting those arising from season, food, and mind. By time, that which exists in continuity in times like a single moment, forenoon, afternoon, night, day, and so on, is called present in that specific time. Before that, is past. After that, is future. By moment, that which falls within the three moments of arising and so on is present. Before that, is future. After that, is past. Furthermore, that whose causal conditions have passed is past. That whose causal function is complete but whose conditional function is incomplete is present. That whose both functions are not yet reached is future. Or, at the moment of its own function, it is present. Before that, is future. After that, is past. And here, the discourse