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are three by way of door-activity, thus the eighteen rootless consciousnesses are formed. Here, the distinction of feeling in the results of merit and demerit should also be stated. Otherwise, there would be no distinction for investigating consciousness. Similarly, the distinction of door in functional consciousnesses should also be stated. Otherwise, there would be no distinction for adverting consciousness. But this is not mentioned in the commentaries. The Elucidation of the Ultimate Meaning of Rootless Consciousness. 40. Now, to establish the name 'unbeautiful' for the consciousnesses mentioned below, and 'beautiful' for those to be mentioned above, he speaks a verse. For when the beautiful nature of those to be mentioned above is stated, the unbeautiful nature of those mentioned below is established, even if not explicitly stated. Here, "freed from demerit and rootless" means the fifty-nine consciousnesses that are freed from demerit and rootless. Or, it is said that the ninety-one consciousnesses are also beautiful. Here, "from demerit" means from unwholesome actions. For unwholesome actions lead beings, who are endowed with self, to the lower realms, even if they do not desire it. Therefore, they are called demerits. By this, the implication that merits are also 'leading' in the sense of leading to good destinations is averted. For the activity of leading is not evident in leading those who desire it. Or, they are called demerits because of their base nature. They are called beautiful because of their association with beautiful qualities like faith, and because they themselves attain beauty from that very association. 41. Now, showing these beautiful consciousnesses in the order of inferior and superior, he begins with "accompanied by joy," and so on. Here, "knows" means knowledge, that is, penetrates reality as it is. "Associated with knowledge, dissociated" is a compound. "There is no prompting for it" is unprompted. "There is prompting for it" is prompted. This refers to the group of natural conditions for the arising of wholesome states, such as the influence of good people. When it generates a wholesome consciousness solely by its own power, without the two kinds of prompting, then it is called unprompted. When it cannot generate a wholesome consciousness by its own power, but generates it only by obtaining the help of prompting, then it is called prompted. That which arises unprompted is unprompted. That which is prompted Born with effort, volitional, all has been said below. And here, the cause for the arising of joy, etc., has been said below. Moreover, the perfection of faith, the perfection of vision, the perfection of the recipient of gifts, and so on, are causes for joy; the opposite is the cause for equanimity. And the causes for the enlightenment factor of rapture and the enlightenment factor of equanimity, which are stated in the commentaries, should also be mentioned in this place. Karma conducive to wisdom, rebirth in a non-afflicted realm, maturity of faculties, and remoteness from defilements are the causes for the arising of knowledge. Rebirth with three roots, a non-deluded disposition, association with wise persons, and being devoted to learning and reflection—these are also appropriate to say. And the causes for the enlightenment factor of investigation of states, which are stated in the commentaries, should also be mentioned here. The opposite is the cause for dissociation from knowledge. The cause for volition has also been mentioned before. And the causes for the enlightenment factor of energy and the enlightenment factor of tranquility, which are stated in the commentaries, should also be mentioned here. The method of their arising should also be taken from the Visuddhimagga. 42. Here, in "aṭṭhapi" (also eight), the word "pi" (also) has the meaning of collection. By that, it collects the manifoldness of these (states) in ways other than those mentioned here. Here is the method. These eight consciousnesses, multiplied by ten bases of meritorious action, become eighty. Again, these, multiplied by six objects, become four hundred and eighty. Again, these, multiplied by three types of kamma, become one thousand four hundred and forty. Again, these, multiplied by three (grades)—inferior, mediocre, and superior—become four thousand three hundred and twenty. Considering these as pure, they should be placed in two categories. Then, taking one category and dividing it into two, those associated with knowledge become two thousand one hundred and sixty. Similarly, those dissociated from knowledge. Again, there, those associated with knowledge, multiplied by four dominants, become eight thousand six hundred and four... And forty they are. And those dissociated from knowledge, multiplied by the three dominants excluding investigation, are six thousand, four hundred, and eighty. Again, both of these when combined, are fifteen thousand, one hundred, and twenty. Again, these when combined with the pure ones previously set aside separately, are nineteen thousand, four hundred, and forty. But what is said in the commentary here, that by the method mentioned, without separating the pure ones and those dissociated from knowledge, all of them, when multiplied equally by the meritorious deeds and so on, are seventeen thousand, two hundred, and eighty. [40] And what is to be clarified: Without separating the pure ones, but separating only those dissociated from knowledge, and multiplying them thus, they are said to be fifteen thousand and two hundred. All of that is not suitable. If this were so, these sense-sphere wholesome states would always be with a dominant, and would be definitely dominant. But these are not definitely dominant, like the higher exalted wholesome states or the supramundane states. And according to the commentary's method, even those dissociated from knowledge would become accompanied by investigation. Just as, by being born of skill, they are wholesome; here, even those dissociated from knowledge are indeed wholesome, being born of skill through the knowledge of proximate cause that occurs in various advertence processes. So here too, being born of that which is the dominant of investigation, they would indeed be dominated by investigation. It cannot be said otherwise. With this intention, they might not have been separated. Even so, most sense-sphere wholesome states are free from a dominant. Therefore, it is not possible for all sense-sphere wholesome states to be rooted in the dominant of investigation. 43. "Sense-sphere" and "those wholesome states" and "minds" — this is the analysis. Therein, in what sense are they wholesome? In the sense of health, in the sense of beauty, in the sense of skill, in the sense of blamelessness, and in the sense of pleasant result. For states like greed, by causing affliction to the mind-continuum, are called diseases. Unwholesome... By reason of ugliness, they are called ugly. By reason of unskillfulness, they are called unskilled. By reason of blameworthiness, they are called blameworthy. By reason of undesirable results, they are called having painful results. But these (wholesome actions), because they are free from those (unwholesome qualities), are called wholesome, are called healthy, this is the meaning. And because they are the opposite of those, they are called beautiful, skillful, blameless, and having pleasant results. They shake, stir, tremble, destroy despicable evil qualities, therefore they are wholesome. Or, in a despicable manner, they cling, adhere to the mental continuum of beings, these are 'kusā' (defilements). Greed and so on. They cut, sever those (defilements), therefore they are wholesome. Or, 'kusa' is said to be wisdom, by reason of making despicable things thin, by reason of making them small, or by reason of making an end of them. They are to be grasped by wisdom, therefore they are wholesome. Or, like 'kusā' grass cutting the hand, they cut the defilement-side (of existence), therefore they are wholesome. Furthermore, they injure, harm despicable evil qualities, therefore they are wholesome. The 'ra' sound becomes 'la'. Or, by reason of being born of skillfulness, they are wholesome. 44. Regarding the great results, there is nothing to be said by way of word meaning. The distinction of feeling should be stated according to the object. For these (results) are associated with joy and equanimity respectively, with very desirable and neutral desirable objects. The distinction of association should be stated according to kamma and according to impulsion. For these (results), generated by strong kamma, are associated with knowledge. Generated by weak kamma, they are dissociated from knowledge. But sometimes, in the course of existence, by way of registering consciousness, they are mostly associated with knowledge, following triple-rooted impulsions. Following other impulsions, they are dissociated from knowledge. The distinction of volition is also stated by some teachers according to kamma. Those generated by unprompted kamma are unprompted. Those generated by prompted kamma are prompted. But by the compiler (of the Saṅgaha), it is stated according to the proximate cause. For these (results), at rebirth, in the previous existence, at the time near death, taking kamma and so on as objects, presented by relatives and others with various efforts, are called prompted. Without such effort, taking those presented by the power of kamma itself, they are unprompted. They are called 'saṅkhārika'. But when they arise with that object, those followed by 'asaṅkhārika' impulsion are called 'asaṅkhārika'. Those followed by 'sasaṅkhārika' impulsion are called 'sasaṅkhārika'. Here too, the meaning of condensation is clear. By that, it condenses their many differences according to the six objects, the three lower states, and also time, place, continuity, and so on. But because these do not arise