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and by the removal of defilements, knowledge definitely arises in jhana consciousnesses with those objects, so it is said, in all five (types of) consciousnesses. 122. Three abstinences. The pair of immeasurables. Thus, these beautiful mental factors are associated with beautiful consciousnesses in four ways, in four manners – this is the connection. Now, to show the division of fixed and unfixed associations for all mental factors, it says "envy" and so on. That of which compassion is the beginning is "compassion, etc." The two immeasurables. Envy, avarice, remorse, and the abstinences, and compassion, etc. – these are envy, avarice, remorse, abstinences, compassion, etc. They arise separately, and sometimes they arise. And conceit arises only sometimes. And sloth and torpor likewise arise only sometimes. But when they arise, they arise together, not separately – this is the connection. Here, the separate and occasional association of the immeasurables and abstinences has been stated below. And it will be stated above. And for envy, etc., it will be stated above. But for conceit, sloth, and torpor, it is to be stated here. There, conceit, though found in the four consciousnesses dissociated from wrong view, is sometimes found only at the time of its arising, such as "I am superior to them," not at other times. Sloth and torpor, though found in the five consciousnesses accompanied by prompting, are sometimes found only at the time of their arising as unsuitability for work due to being drowsy, not at other times. But when they are found then, the two are found together, not separately. [81] But in the Vibhāvanī, the connection is stated as: "Sloth and torpor sometimes arise together with envy, avarice, remorse, and conceit. And sometimes they arise separately from them and it." That should not be essentially accepted. bā. For there is no co-existence or non-co-existence of these with that, nor of that with this, as proven by the agreement or disagreement of their functions and objects. And as in the commentary, Conceit and sloth-and-torpor sometimes arise separately. The reason has been stated. The explanation has been stated. That too is not good. Sometimes they arise together. According to what has been said, meaning, the remaining forty-one mental factors, apart from the eleven indeterminate ones, are those that are said to be "used everywhere by seven" and so on. These should be understood as indeterminate yogis in the mind-moments they obtain, according to what has been said. 123. Thus, having shown the method of association by defining the stations of mental factors, now, in showing the method of compilation by defining the groups of associated factors, it says "and compilation" and so on. The explanation is: "Now I will explain their compilation as appropriate." "Thirty-six" and so on is the summary verse for the method of compilation. It is said that the immeasurables are not found in objects of sevenfold designation or in Nibbāna. "Excluding the immeasurables" thus refers to the thirty-five factors: the twelve universal mental factors, excluding initial application, in the eight second jhāna consciousnesses; and the twenty-three beautiful mental factors, excluding the immeasurables. It indicates this method with the word "thus." "Those very ones" means those very thirty-three factors accompanied by equanimity, excluding initial application, sustained application, rapture, and happiness. In "in the eight," the expression "eight and eight and eight" is to be understood as a single remaining designation, or a designation by omission. "According to the fivefold jhāna system" means according to the division of jhānas stated in the Pāli by the fivefold method. However, according to the division of jhānas stated by the fourfold method, the compilation is only fourfold; this is the intention. Among those who attain the first jhāna of form, when producing the second jhāna, a dull initial application can be overcome. For him, a four-constituent second jhāna arises. But a keen-witted person can overcome initial application and sustained application together. For him, a three-constituent second jhāna arises. This is the distinction of these methods. 124. Function and object Because of opposition, abstinences do not arise in the exalted states, thus it is said, "devoid of the three abstinences." Abstinences indeed are functions of purifying body and speech. Exalted meditations, however, are functions of purifying the mind of one who uses already well-purified body and speech. And abstinences arise concerning an object to be transgressed or Nibbāna. Exalted meditations, however, are concerned with concepts or exalted states themselves. 125. Because of the opposition of function and object, it is said that two abstinences and immeasurables do not occur in one mind. Immeasurables and abstinences are to be understood here. Abstinences, being exclusively the function of abandoning immorality, do not occur in worldly indeterminate states which are devoid of that abandoning function, thus it is said, "devoid of abstinences." Indeed, in the Pāli, it is said: "The five precepts are wholesome." And this should be understood as referring to worldly precepts. Because immeasurables have beings as their concept-object, and great results (vipāka) have exclusively limited objects, their occurrence in those (states) is not possible, thus it is said, "devoid of immeasurables and abstinences." "But is not sensuous wholesome karma also an object like a concept of a being? Then its result (vipāka) should also have a similar object." No. Because of being devoid of conceptualization. Concepts, indeed, being non-existent, and exalted and supramundane states, being subtle and refined, become objects only for wholesome states and the like which grasp them by conceptualizing them in various ways or by penetrating them. Sensuous results (vipāka), however, being themselves extremely weak, cannot grasp an object by conceptualizing it; how then by penetrating it? Therefore, it should be understood that they cannot take concepts or exalted and supramundane states as their object. Exalted results (vipāka), however, even though devoid of conceptualization, being produced by special karma that has attained absorption, can take as their object special concepts created by the power of meditation. [82] However, for clarification: Because they are generated by karma dependent on craving for sensuous things, sensuous results (vipāka) are able to take as their object only sensuous phenomena which are objects of craving for sensuous things. This is the intention behind "dependent on craving for sensuous things..." Saying "because it is the fruit," he clarifies that meaning with the simile of the slave's son. That should be considered. If it is so, even the results of exalted karma are indeed generated by karma dependent on craving for form and formlessness. So they too would only cling to exalted states that are objects of craving for form and formlessness. Moreover, even sensual craving makes sensual states its object. It is not that it does not make conceptual states its object. And it is not that craving arising from delight in concepts like 'man', 'woman', 'hand', 'foot', etc., is not called sensual craving. "Subha" means wholesome. "Mane" is locative for determination. It should be understood as determining "in wholesome actions, ripening." With cause. La. In 'mane', it should be construed as being included in twelve ways. "Navijjantettha" means the inclusion of those that are excluded. "Ettha" means in beautiful consciousnesses. "Dvaya" means the pair of abstinences and immeasurables. "Anuttara" means the inclusion of specific factors. "Jhāna factors" means initial application and so on. In the middle, exalted states, immeasurables, and jhāna factors. In the minor, sensual beautiful states, immeasurables, abstinences, wisdom, joy, and specific factors – this is the meaning of the factors that differentiate the mode of inclusion. 126. The explanation is that seventeen factors, together with greed and wrong view, become nineteen and go into inclusion. The explanation is that twelve universal mental factors excluding joy, and four unwholesome common factors, making sixteen factors, together with greed and wrong view, become eighteen and go into inclusion. It is said that envy, avarice, and remorse are distinct in function and object. Issā.La. Should be construed. In all unwholesome consciousness-arisings, the conjoined factors are dissimilar in terms of their nature. But in terms of enumeration, some are similar to others. It is said that twelve.La. are not included. And here, in the five unprompted, in the first two, nineteen. In the third and fourth, eighteen. In the fifth, twenty. In the five prompted, in the first two, twenty-one. In the third and fourth, twenty. In the fifth, twenty-two. In the two bewildered, fifteen. Thus, in unwholesome states, there are seven inclusions. they are. Therefore, it says "nineteen," and so on. "Common" means common to all wholesome states. "Similar" means similar to others. "Some others" means some, excluding desire, joy, and strong determination. 127. "In the smiling mind" means in the mind that produces a smile. "In the determining" means in the mind-door adverting. "In the pleasant investigating" means in the investigating accompanied by joy. "The mind-element triad and the two rootless rebirths" refers to the mind-element triad, which consists of the five-door adverting and the two receiving minds, and the two rootless rebirths, which consist of the two investigating minds accompanied by equanimity. "Everywhere" means in all rootless states, there are seven; then the remaining miscellaneous ones are applied as appropriate. Thus, the collection of thirty-three kinds has been stated by me—this is the connection. 128. Now, having said, "This is the exposition of mental factors,"