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by way of giving and so on, by way of bodily action and so on, or by making desire and so on primary, therefore, they do not attain growth by way of the bases of meritorious action and the dominant factors of kamma. [41] But in the Vibhāvanī, These, because they do not generate 'viññatti' (intimation), do not arise by way of the kamma-doors. And because of their non-resultant nature, it is said that they do not arise by way of kamma. That should be investigated. Indeed, below, growth in wholesome states was spoken of only by way of the kamma-triad. Not separately by way of the kamma-doors. And the kamma-triad, it is established, is only by way of the three kamma-doors. Is it not that in the Commentary, the distinction of kamma-doors, kamma-paths, and bases of meritorious action is stated for wholesome sensuous sphere states? That is not here. Why? It is said: "Because they do not generate 'aviññatti' (non-intimation), because they are non-resultant phenomena, and because they do not arise in that way." True. But there, by "the distinction of kamma-doors is not here because they do not generate 'aviññatti'", it speaks of the absence of such distinctions as bodily kamma, verbal kamma, and mental kamma. By "the distinction of kamma-paths is not here because they are non-resultant phenomena", it speaks of the absence of the ten-fold distinction of kamma-paths. But here, even in wholesome states, without taking the distinction of kamma-paths, only the kamma-triad, distinguished by the three kamma-doors, is taken. And that is established by this very statement: "Because they do not generate 'viññatti', they do not arise by way of the three kamma-doors." If, indeed, below, growth in wholesome states were spoken of separately by way of the ten-fold distinction of kamma-paths, then in that case, here too, it would have to be said: "Because of their non-resultant nature, they do not arise by way of kamma-paths." 45. Even in great functional consciousnesses, just as in great resultant consciousnesses, only by way of the object... This distinction will be stated by himself above. And the distinctions of being associated with knowledge, dissociated from knowledge, unprompted, and prompted, should be understood in the manner stated for wholesome states, as appropriate. [42] But in the Vibhāvanī, It is said that similarly, without investigating, the states of being accompanied by joy, etc., for functional consciousnesses should also be understood in the manner stated for wholesome states, as appropriate. That is not fitting. The meaning of the words "thus in every way" has already been stated below. Here, in "wholesome, resultant, functional consciousnesses of the sense-sphere with roots," the inclusion of "with roots" is a descriptive adjective in relation to the word "wholesome." Therefore, it is taken as a minor conclusion for wholesome consciousnesses. But in relation to the words "resultant" and "functional," it should be seen as a distinguishing adjective. [43] But in the Vibhāvanī, It is said that here, the application is "as obtained," like in the Sutta passage: "He sees a piece of gravel, a school of fish, standing, moving." That is not appropriate. For there, it is fitting that a piece of gravel does not move. But here, it is not fitting that wholesome states are not with roots. 46. In the summary verse, "by distinctions of feeling, knowledge, and volition" means by distinction of feeling, by distinction of knowledge, and by distinction of volition. There, "by distinction of feeling" means by the distinction of consciousness established by the distinction of feeling. "By distinction of knowledge" means by the distinction of consciousness established by the presence or absence of knowledge. "By distinction of volition" means by the distinction of consciousness established by the distinction of the group of conditions that cause it to arise, with or without volition. This indeed is the power of compound words, that they are capable of illuminating various well-understood meanings with few syllables. [44] By this, the Vibhāvanī (says): The non-occurrence of a challenge is established in speaking of the distinction of knowledge and volition, which are themselves not distinct, and in the consciousness being the distinguisher. Here is the application: Wholesome, resultant, and functional consciousnesses of the sense-sphere with roots are considered, respectively, six, twelve, and twenty-four by the distinctions of feeling, knowledge, and volition. And here – By feeling, knowledge, volition, these are eightfold by distinction; by distinctions of wholesome, resultant, functional, The 'ma' (kāma) is of twenty-four kinds. It should be stated. For thus, the meaning becomes clear. And it agrees with the summary verses to be explained above. 47. "Kāma" and so on, is the summary verse for all Kāma-consciousness. There, in the Kāma realm, all resultant consciousnesses, whether with or without root causes, are twenty-three. Meritorious and demeritorious, i.e., wholesome and unwholesome consciousnesses, are twenty. And functional consciousnesses, whether with or without root causes, are eleven. Thus, in all ways, they become fifty-four; this is the explanation. Here, in "sabbathā," the word "visa" is understood as omitted. By what is stated in the Dhammasaṅgaṇī, in all aspects, it is fifty-four. And by what is analyzed in the Vibhaṅga, in all aspects, it is fifty-four; its meaning has already been stated below. [45] By this, it should be understood. The explanation of the meaning of wholesome and so on, mentioned here, by way of their internal divisions, is refuted. [46] And what should be understood. It is said "exists in Kāma." That too should be considered. Indeed, the word "bhava" (existence/becoming) is seen in the Abhidhamma as referring to wholesome and unwholesome kamma, and to resultant kamma-born material forms. Not to other mind-and-matter phenomena. And here, the word "kāma" is a synonym for "bhūmi" (plane/realm). And "bhūmi" is said to be a place together with a collection of phenomena bound by faculties and non-faculties; thus, "in kāma, in the kāma-bhūmi" - this meaning should be understood. Or "bhava" is called "bhūmi" in the Suttanta tradition, because "beings and formations exist here." This method applies elsewhere too. Thus, in the Paramatthadīpanī, the commentary on the Abhidhammatthasaṅgaha, In the fourth chapter, concerning Kāma-consciousness, The Paramatthadīpanā (Elucidation of the Ultimate Meaning) is concluded. 48. Having thus shown the summary of Kāma-consciousness, now, in due order, showing the summary of Rūpa-consciousness, it begins with "accompanied by initial application, sustained application, joy, happiness, and one-pointedness." "Initial application and sustained application and joy and happiness and one-pointedness" is a dvanda (copulative compound). "Accompanied by these" is a samāsa (compound). The wholesome consciousness associated with the first jhāna, which is called and composed of initial application, sustained application, joy, happiness, and one-pointedness... The mind skilled in absorption. Therein, by what meaning is it first? And by what meaning is it absorption? It is first because it is to be practiced at the beginning. It is absorption because it intently observes the object like a kasina, and its characteristics like impermanence, and because it burns up, it consumes the opposing states. In these two meanings, concentration is to be understood as being exceedingly connected. For it is called concentration by the quality of dominance in the mind's thus occurring, which is called one-pointedness, meaning that it has one excellent part, or one highest part, which is called a single object. And it is called samādhi because it does not allow the mind to be scattered among various objects, but firmly establishes it on one single object, by the removal of opposing states. And by making the faculties balanced, it firmly establishes it there, by bringing about the absence of sluggishness and agitation. And it is designated in the Pāli as non-distraction, non-scattering, steadiness, and non-wavering. And the factors like initial application are also called absorption because they are exceedingly helpful to it. Thus, initial application, for instance, does not allow the mind to sink due to sloth and torpor, but makes it firmly directed towards the object. For initial application has the characteristic of directing the mind onto the object. And it is the direct opponent of the hindrance of sloth and torpor. And sustained application does not allow it to wander due to doubt, but makes it firmly bound to the object. For sustained application has the characteristic of continuously examining the object, and is of the nature of understanding. And it is the direct opponent of the hindrance of doubt. And rapture does not allow the mind to be discontented due to ill-will, but makes it thoroughly pleased with the object. For rapture has the characteristic of pervading the object with joy. And it is the direct opponent of the hindrance of ill-will. And similarly, happiness does not allow it to be uncalmed due to agitation and remorse, but makes it experience comfort and grow in the object. For happiness has the characteristic of comfort. And it is the direct opponent of the hindrance of agitation and remorse. And equanimity, being of a peaceful nature, is included in happiness itself. And these states, by acting in this way, in that object... And they are for the excellent state of one-pointedness of the mind. And one-pointedness is indeed concentration. And that concentration, thus supported by those qualities, becoming very powerful, by itself prevents the mind from wandering to various objects due to sensual desire. And remaining steady on that object, such as a kasiṇa sign, it approaches that object and contemplates, observes.