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is only the cause of co-occurrence. But envy, even though arisen from greed, clinging to one's own possessions, from occurring by the mode of not enduring their being shared by others, is entirely associated with aversion, thus it is said: "Aversion in (aversion-rooted) consciousnesses." Sloth and torpor, having the characteristic of unwieldiness, in those unprompted (consciousnesses) which have the nature of wieldiness It is said that sloth and torpor do not arise in the five volitional consciousnesses. Four are common to all unwholesome states. Three are greed, wrong view, and conceit. Four are hatred and so on. Two are sloth and torpor. And doubt in consciousness, the word 'ca' is for emphasis. The meaning is, only in the consciousness of doubt. Fourteen unwholesome mental factors. 120. "In the beautiful" means in the beautiful mental factors. In the supramundane Noble Eightfold Path, among the three aggregates, in the aggregate of wisdom, Right Intention is indeed subsequent to Right View. Therefore, even if it is absent due to foundational jhānas and so on, the aggregate of wisdom does not diminish. However, among the factors of the aggregates of morality and concentration, one does not accomplish the task of another. Therefore, it is said that the supramundane path does not proceed below seven factors, but all three abstinences are obtained. The explanation is: they are always obtained, together, and in every way. Here, "always" means they are not obtained only sometimes, like in the mundane. Rather, they are always obtained as fixed. Why? Because supramundane states always function as fulfillers of morality. For they do not arise sometimes by way of giving, sometimes by way of studying the Dhamma, sometimes by way of kasina meditation, and so on, like mundane states. "Together" means they are not obtained separately, like in the mundane. Rather, all three are obtained together. Why? Because they have an undifferentiated object. For they do not arise with various objects, such as the life faculty and so on, which are considered things to be transgressed, like mundane states. But they arise with Nibbāna itself as the single object. "In every way" means they are not obtained by abandoning only a part, like in the mundane. Rather, all three are obtained by abandoning unwholesome conduct and wrong livelihood without remainder. For in the mundane, Right Speech, once arisen, cannot abandon all four kinds of verbal misconduct together. Abstinence from false speech can abandon only false speech. Not the others. Nor can it abandon false speech completely, with its roots and latent tendencies. Similarly, abstinence from slanderous speech he is able to abandon. Not others. Even malicious speech, he is not able to abandon root and all, with latent tendencies. Everything should be elaborated. But in the supramundane, right speech, once arisen, abandons all verbal misconduct root and all, with latent tendencies. Right action, once arisen, abandons all bodily misconduct root and all, with latent tendencies. Right livelihood, once arisen, abandons all bodily and verbal misconduct due to livelihood root and all, with latent tendencies. Thus, these three are found only in the supramundane in every way. "Clear" means the collection of parts. One right speech, once arisen, is also understood in terms of abandoning false speech. And not only in terms of abandoning that. But also in terms of abandoning malicious speech, everything should be said. And here, regarding "misconduct root and all, with latent tendencies," the defilements that are constituents of bodily and verbal misconduct, such as the latent tendency of sensual lust, which are to be abandoned by the higher paths, exist even for those in the formless realms who are trainees. For those in the sensual and form realms who are trainees, there is no need to speak. Therefore, the abandonment of misconduct by the higher path and fruition abstinences should be seen as abandoning these. The meaning is: only in wholesome kāmāvacara states, not in kāmāvacara resultant or functional states, nor in jhāna states. And in wholesome kāmāvacara states, only those arisen in the sensual realm, not those arisen in the form or formless realms. For brahmās, there are no bodily or verbal misconducts that are objects to be abstained from. And worldly abstinences do not occur in individuals who lack objects to be abstained from. Some say that they do not occur even in the six sensual-realm devas above. That has been investigated in the Kathāvatthu. If so, even in the human world, for those in the three lower fruitions, their non-occurrence would follow. For them, too, there are no objects to be abstained from, such as killing living beings. True, but here, the seven kinds of offense groups also stand in the place of objects to be abstained from. Likewise, the three kinds of deceitful practices. And some of these are common even to those in the fruitions. And whatever objects of that particular precept undertaken are also objects to be abstained from. And whatever defilements that cause bodily and verbal agitation for those training in sensual pleasures, which are objects of abstinence by eradication, exist. Those are also objects for their temporary abstinence. "When do they appear?" They appear only at the time of the arising of one of the abstinences attained through undertaking. Even when thus appearing, due to having different objects, they do not appear together as one, thus it is said "separately, separately." Even appearing separately, they appear only by way of abandoning each individual misconduct. It should be understood that this is not like the supramundane, where it is in every way. 121. The state of being accompanied by joy of the immeasurables that have attained absorption is stated in the Vibhaṅga, thus it is said "in the exalted minds excluding the fifth jhāna." For these, there is excessive activity due to other beings. Therefore, they do not arise together with the extremely tranquil and inactive equanimity of the fifth jhāna. However, for those that are preliminary to absorption, their association with the feeling of equanimity is permitted in the commentaries, thus it is said "in the sensual sphere minds, etc." "When?" At the time of seeing the misfortunes and successes of others, for one whose nature is compassionate and not envious. "They arise separately." At the time of seeing their misfortunes, compassion alone arises by way of sympathy, not appreciative joy. But at the time of seeing their successes, appreciative joy alone arises by way of rejoicing, not compassion. Thus, the meaning is that they arise separately. And because these are stated in the suttas as the escape from ill-will and discontent, which arise from hatred. And the opposite of displeasure is joy. Therefore, some desire that even those preliminary to absorption are always associated with joy, thus it is said "in those accompanied by equanimity, etc., some say." But that view of theirs is contrary to the commentaries. Therefore, because many wise ones do not accept it, that view was called "the view of some" by the Elder. And because all mundane and supramundane The development of the preliminary part of jhānas: When close to absorption, the preliminary parts of jhānas accompanied by joy are accompanied by joy. The preliminary parts of jhānas accompanied by equanimity are accompanied by equanimity. But when not close to absorption, the preliminary parts of all of them are sometimes accompanied by joy, sometimes accompanied by equanimity. Therefore, that statement is only partially correct. And here, all development-minds of calm and insight would mostly be accompanied by equanimity at the beginning, if they were accompanied by joy right from the start. Then there would be no beings who are displeased with actions born of joy, and they would abandon other actions and devote themselves solely to the action of development. Afterwards, however, only when seeing the distinctions of the sequence of one's own development do they become accompanied by joy. But regarding the development-minds of impurity on repulsive objects, and the development-minds of compassion on suffering beings, there is nothing to say. Moreover, these compassion and appreciative joy arise even in ordinary times. Among them, appreciative joy, being concerned with desirable prosperity, is mostly accompanied by joy, which is appropriate. But compassion, being concerned with undesirable misfortune, would mostly be accompanied by equanimity. And it cannot be said that these are contrary to the feeling of equanimity because they are excessively active on behalf of other beings. For indeed, the feeling of equanimity, when it has not reached absorption, is inactive only in experiencing the taste of the object. Not in other functions. Thus, beings take what is not given with minds accompanied by equanimity, they give gifts, and they perform other great meritorious and demeritorious actions. Therefore, it is appropriate to say that their opposition to the feeling of equanimity is only when they have reached absorption. [80] What has been said so far should be clarified: "Compassion and appreciative joy, during development, before the path of absorption, by way of familiarity, can also be preliminary work with minds accompanied by equanimity. Just as one who recites a well-learned text sometimes... And its recitation, just as for one contemplating formations with well-practiced insight, sometimes by the power of familiarity, even with consciousness dissociated from knowledge, one contemplates, so the view that compassion and appreciative joy are impossible in sense-sphere consciousness accompanied by equanimity, which is a certain view, should be understood as refuted. Although objects like kasiṇa signs are indeed not profound, yet by the power of yogic practice, by the power of mental concentration,