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are indeed the natural condition of all beings, and thus they are to be eliminated. Completely and without remainder, I take it. they are well-grasped, thus complete. And complete means finished, or perfected. The verse beginning with "Aṭṭhadhāti" is a collection. "Greed is their root" is the compound. Here, "siyunti" in "Dvādasā kusalā siyunti" should be understood as a particle. The meaning is: there are twelve unwholesome states of consciousness. Thus, the Paramatthadīpanā, the explanation of the unwholesome consciousness, in the fourth commentary of the Abhidhammatthasaṅgaha, named Paramatthadīpanī, is finished. 31. Having thus collected all the most inferior unwholesome states, now, collecting the rootless states, to first show the most inferior unwholesome resultant states among them, it says, "accompanied by equanimity," and so on. [35] However, in the Vibhāvanī, what is said, "Because it is an unwholesome resultant, it is shown first, immediately after the unwholesome, with the intention that even though unwholesome resultant states are of three kinds in terms of their day, they should be distinguished immediately after the unwholesome, as unwholesome resultant states," that is not good. For if this were the case, wholesome resultant states would also have to be spoken of immediately after the wholesome. 31. The meaning of terms like eye and ear will come later. "It cognizes" is consciousness (viññāṇa). As it is said: "It cognizes, it cognizes, O bhikkhus, therefore it is called consciousness." Consciousness dependent on the eye is eye-consciousness. Consciousness generated by the eye as a condition is eye-consciousness. Consciousness brought to the eye by kamma is eye-consciousness. Consciousness arisen from the eye is eye-consciousness. Consciousness belonging to the eye as the dominant faculty is eye-consciousness. Consciousness arisen in the eye is eye-consciousness. This method applies to ear-consciousness and so on. However, in the Pāli Mahātaṇhāsaṅkhaya Sutta – Just as, O bhikkhus, fire burns dependent on wood. It is reckoned as wood-fire. Fire burns dependent on splinters. It is reckoned as splinter-fire. Fire burns dependent on grass. It is reckoned as grass-fire. Fire burns dependent on cow-dung. It is reckoned as cow-dung-fire. Fire burns dependent on husks. A fire burns. It is called a chaff-fire. And dependent on refuse, a fire burns. It is called a refuse-fire. Even so, bhikkhus, dependent on the eye and forms, consciousness arises. It is called eye-consciousness. And dependent on the ear and sounds, consciousness arises. It is called ear-consciousness. And dependent on the nose and smells, consciousness arises. It is called nose-consciousness. And dependent on the tongue and tastes, consciousness arises. It is called tongue-consciousness. And dependent on the body and tangibles, consciousness arises. It is called body-consciousness. And dependent on the mind and mental objects, consciousness arises. It is called mind-consciousness, it is said. By 'thus', the word 'accompanied by equanimity' is drawn in. That which causes suffering is suffering. The meaning is: it afflicts and harms the person endowed with it, along with the conjoined phenomena. Or, it badly digs up bodily comfort, hence suffering. Or, it must be endured with difficulty, hence suffering. Or, it is difficult to give it space, hence suffering. It is simply the name for bodily painful feeling. That which desires well and directly is 'sampaṭicchana' (receiving). 'Well' means not letting go. 'Directly' means not looking to others. 'Desires' means wishes, delights in, accepts. Therefore, it is said, "delight" here means "they praised as having received well." That which well determines, weighs, investigates is 'santīraṇa' (investigating). In the commentary, 'determines' is said to mean 'concludes'. In the elucidation, 'determines' is said to mean 'examines'. Here, the unimpaired state of the eye, the obtaining of a light-support, the coming into range of forms, and attention— these four are the conditions for the arising of eye-consciousness. The unimpaired state of the ear, the obtaining of a space-support, the coming into range of sounds, and attention— these are for ear-consciousness. The unimpaired state of the nose, the obtaining of a wind-support, the coming into range of smells, and attention— these are for nose-consciousness. For the tongue, non-disintegration, the obtaining of the water-support, the coming into range of tastes, and attention— this is for tongue-consciousness. For the body, non-disintegration, the obtaining of the earth-support, the coming into range of one of the three tangibles, and attention— this is for body-consciousness. Here, the grasping of supports like light and space should be understood as necessary, for without them, the coming into range of forms, etc., to the sense-faculties is impossible. Indeed, even when light is present, if forms are not near, they do not come into range of the eye. This method applies to the others as well. What is said in the commentary— "Even if the eye is not disintegrated, if the external form-object does not come into range, eye-consciousness does not arise. But even if it comes into range, if there is no light-support, it does not arise." This is meant to show the impossibility of consciousness arising without light, not to show that coming into range is possible even without light. Otherwise, it would follow that forms come into range of the eye even in deep darkness. The results of unwholesome actions are unwholesome results. 33. Here, by what meaning is it called "result" (vipāka)? By the meaning of ripening. And what ripens? Just as in the world, the attainment of a ripe state, surpassing the unripe state of mango fruits, etc., is called ripening. Even so, here too, ripening should be understood. And this meaning should be explained by four concurrences. The four concurrences are: concurrence with volition, concurrence with kamma, concurrence with manifestation, concurrence with result. Among these, the concurrence of the unwholesome or wholesome volition with its three moments at the time of previously accumulating that kamma— this is called concurrence with volition. And that volition, when it ceases, does not cease by completely becoming non-existent. But rather, it ceases only after depositing a special activity, complete in all its aspects, for the manifestation of its result in the future, within that mind-stream. And that special activity, as long as it does not find an opportunity, remains inherent in that stream for even a hundred thousand aeons. Which refers to In this Dhammapada, it is said: Not indeed does evil kamma done, Like fresh milk, curdle quickly; Burning, it follows the fool, Like fire covered by ashes. But it does not come into reckoning as a separate ultimate reality, like the latent dispositions. This is called 'being endowed with kamma'. But when it obtains conditions suitable for itself, then it creates an opportunity for ripening. How does it do so? It presents itself to the being nearing death, or presents its sign, or presents the sign of its destination. And that being, not letting go of it, if it grasps it, then it gets an opportunity. This is called 'being endowed with presentation'. But for one who has died without letting go of it, immediately after death, that special activity called kamma, becoming a separate, associated mass of ultimate reality, ripens, filling one existence. And 'filling one existence' means performing the bhavaṅga function for that lifespan, and the respective door-related resultant functions at the six doors, and finally accomplishing the death function. Among these, the first three endowments are called 'young states'. The last, the 'resultant endowment', should be understood as 'mature states'. Thus, 'they ripen' means 'results', having passed beyond the soft, young state, attain the state of ripening, called the mature state—this is how the meaning here should be understood. And having understood thus, in the Pāli texts, even the kamma-born material qualities arising from wholesome and unwholesome kamma are not included in the term 'vipāka'. For they, being established separately from the kamma-continuum, are indeed said to be born separately from kamma, but are not called 'ripened'. Indeed, the continuum of immaterial phenomena is one thing, and that of material phenomena is another. This here, in the term 'vipāka', is an exposition of ultimate reality. But those who, by reason of being immaterial and having an object, taking their similarity to kamma, establish only immaterial phenomena as results, for them the word 'vipāka' operates by convention in relation to immaterial phenomena, so it comes to be. And what there, among those born from rice seeds, stem, leaf, flower, fruit They give an analogy as if the name 'sāli fruit' or 'ripe sāli' is established for fruits that are like seeds, but that also does not fit. For fruits do not get the name 'ripe' when they are young. Nor do stalks, leaves, or flowers get the name 'ripe' when they are mature. For at that time, one does not say 'the stalk is ripe', 'the leaf is ripe', 'the flower is ripe'. 'Sukha' means 'that which makes happy', or 'that which makes the associated phenomena or the person endowed with it attain comfort'. 34. Or it thoroughly digs out bodily suffering. And it should be endured with ease. Or it is 'sukha' because it is easy to give it an opportunity. The results of wholesome karma, being devoid of associated roots, are rootless; thus, wholesome-resultant rootless consciousnesses. [36] However, in explanation: Here, the implication of the result being rooted even by a generative root co-arising with previous kamma is made. That is not good. For in the Abhidhamma, nowhere is there a possibility of a result being rooted or rootless by a generative root co-arising with previous kamma.