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without discerning this meaning, what is said, taking consciousness itself as effortless and with effort, "That which has no effort is effortless. That same is effortless. That which exists with effort is with effort. That which is with effort is with effort. That which has no such (effort) is effortless. That same is effortless. That which is accompanied by effort is with effort." All of this is not fitting. [23] And what is said in the Vibhāvanī: "Effort adorns consciousness with a special embellishment called keenness. Or it is adorned by it in the manner described, therefore it is called effort." That too is not good. For if so, even consciousness with effort would be called keen. [24] And what is said there: "But that (effort) occurs in one's own previously arisen mental continuum and in the mental continuum of others. Therefore, the special quality of keenness of consciousness produced by it is here called effort." That too is not fitting, because it is said by way of conceiving an effort that is not in accordance with the literal meanings of the terms "effortless" and "with effort," having missed them. [25] By this, the corroborating verse: "The special quality arisen from previous application, connected with consciousness; effort, by its power here, is effortless, etc." is also rejected. [26] And what is said there: "Alternatively, 'with effort' and 'effortless' are said merely with reference to the presence or absence of effort. Not that it is accompanied by..." or by its nature of being. Even for a volitional formation occurring in a different continuum, because of its existence here, the consciousness arisen by means of it, has a volitional formation, thus it is 'sasaṅkhārika' (with prompting). Just as in 'salomaka' (with hair) or 'sapakkhaka' (with wings), etc., the word 'saha' (with) indicates existence. The opposite of that, however, due to its non-existence, is called 'asaṅkhārika' (without prompting) in the manner stated. That too, having abandoned the straightforward, clear meaning established in the Pāli commentaries, is not to be accepted, because it is stated according to one's own imagination. And here, consciousness that arises without one's own wish, but by the command of others, or by their request, or by their entreaty, is called 'payogasamuṭṭhita' (arisen from application). Likewise, consciousness that arises without one's own wish, but by the fear of others, or by shame, or by respect, or by admonition, or by fear of punishment, is called 'upāyasamuṭṭhita' (arisen from means). Or, having known one's own sluggish mind, and having advised oneself by various means, or having recollected those various means, the consciousness that arises is called 'upāyasamuṭṭhita'. And this is merely a way of showing. Disconnected from wrong view is 'diṭṭhigatavippayutta' (disconnected from wrong view). It looks with indifference, it sees the object in the manner of experiencing, thus 'upekkhā' (equanimity). Or it sees by reason, by suitability, thus 'upekkhā'. Just as joy and sorrow see the object excessively. For a person with joy becomes agitated upon separation from that object. And a person with sorrow becomes agitated upon connection with that object. This one is not like that; this one sees only by suitability, and does not cause a person to become agitated due to connection or separation from an object. Some, however, say that "it sees by reason, by suitability" is not possible here. For unwholesome things are not suitable, they say. 'Accompanied by equanimity' is a compound. 23. And here, although contact and so on, initial application and so on, delusion and so on, these mental states (dhammā) are accompanied by and associated with this entire eightfold consciousness, yet they themselves are not differentiated like feeling. Nor are they like wrong view and volitional formations... In this mind, sometimes they exist, sometimes they do not exist— this doubt is present. Therefore, they are not distinguishers of this mind, so they are not taken here, it should be understood. But greed, by others, is a distinguisher of this eightfold kind. Feeling, view, and formations are distinguishers of each other for this (mind), so only they are taken here, it should be understood. Are not joy, conceit, sloth and torpor also distinguishers? Should they not also be taken here as with joy, without joy, associated with conceit, dissociated from conceit, associated with sloth and torpor, dissociated from sloth and torpor? No. For when pleasant feeling is taken, joy is already taken. And the other three are of indeterminate association, and whatever they are, they are not taken. [27] But in the explanation: Contact and so on, initial application and so on, delusion and so on— these states are associated with other minds too. Therefore, they do not distinguish this (mind) from others. Therefore, they are not taken here. With this intention, it was said: "Why, among other associated states like contact, is only the state of being accompanied by pleasant feeling and so on mentioned?" "Because pleasant feeling and so on have an uncommon nature." "For some states like contact are common to all minds, some are common to wholesome states and so on. And states like delusion are common to all unwholesome states. They cannot distinguish the mind." This should be considered. If this is so, pleasant feeling, equanimity, and formations are also seen in others. So they too do not distinguish this (mind) from others. Therefore, they too should not be taken here. 24. And here, rebirth-linking with pleasant feeling, a shallow nature, association with a desirable object, and freedom from misfortune are causes for pleasant feeling. For one whose rebirth-linking is with pleasant feeling, whose continuum is always pervaded by pleasant feeling in the life-continuum, when his mind arises, it mostly arises accompanied by pleasant feeling. And one of shallow nature, of low disposition, considers even a little to be great. He considers even the inferior to be excellent. Therefore, when his mind arises, it mostly (arises with pleasant feeling)... is accompanied by perishing. "Conjunction with a desirable object" means conjunction with an object desired by oneself, whether inferior or excellent. "Freedom from calamity" means freedom from calamities of relatives and so on. The state of relinking with equanimity, the state of profound nature, conjunction with a neutral object, and freedom from calamity are causes for equanimity. And here, "profound nature" means a great disposition. Such a person indeed considers even the great as small, and even the excellent as inferior. The state of having a view-disposition, serving persons with wrong views, aversion to the True Dhamma, abundance of wrong thoughts, and improper emergence are causes for wrong view. There, "the state of having a view-disposition" means that just as in the case of Kānāriṭṭha and Sunakkhatta, because wrong view came as a destination in previous existences, in this existence too, there is a disposition towards eternalism and annihilationism. "Aversion to the True Dhamma" means having come for a long time without the True Dhamma. "Abundance of wrong thoughts" means not knowing one's own measure in places that are not one's domain, but are the domain of the Omniscient One, and thus being addicted to thinking, leading to an abundance of wrong thoughts. "Improper emergence" means emerging from what one has seen as the cause itself, as the essence, as the truth. By its opposite, the cause disconnected from wrong view should be understood. The state of relinking generated by unprompted kamma, the state of a healthy body and mind, abundance of patience, the state of seeing benefit in human endeavors, the state of being devoted to kamma, and the gain of suitable conditions like season and food— this is the unprompted cause. There, "abundance of patience" means abundance in enduring cold, heat, and so on. "In human endeavors" means in actions to be done by men. "The state of being devoted to kamma" means mastery practiced in actions. By its opposite, the prompted cause should be understood. However, the arrangement for the arising of these minds should be taken from the Visuddhimagga. "Eight even" (aṭṭhapi) means that the word 'pi' (even) summarizes their manifold nature due to differences in the kamma-paths obtained, and differences in time, continuity, objects, and so on. The exposition of the ultimate meaning of the greed-rooted mind is finished. 25. In the hatred-rooted mind: A wicked mind is indeed an ill mind. A deformed mind. Du He whose mind is agitated is ill-minded. A person endowed with a distorted mind. The state of being ill-minded is dejection. This is a term for mental painful feeling. For it becomes the cause for the arising of the understanding 'This is ill-minded' in the mind associated with itself, or in the person endowed with it, or by the designation 'ill-minded'. The rest is as stated below. 'Gone with dejection' is the compound. It is struck against, hence 'aversion'. It is hatred. When it arises, it strikes against even the associated phenomena. It makes them rough and agitated. It strikes against its own basis. It burns the heart region. It makes that person ill-faced, and strikes against its own object. It seizes it, tormenting it. Therefore, it is called 'aversion'. 26. Here it might be said: 'Volitional formations indeed cause a break in this mind, so their inclusion here is fitting. Feelings, however, do not cause a break by aversion, so they should not be included here.' It is said that the inclusion of dejection is to prevent the possibility of this mind sometimes being associated with other feelings. For when kings, smiling, send forth to execute thieves. And when people express joy at the death of their enemies. They rejoice in death. And when foolish people, smiling, kill animals and birds.