English
Together with jhāna condition, eighteen conditions are obtained. In the remaining four resultant consciousnesses, five conditions are not obtained. Together with resultant condition and jhāna condition, nineteen conditions are obtained. In the joy-investigating consciousness, eleven mental factors are conjoined with joy. And in the mind-door-adverting consciousness, eleven [mental factors] with energy, thus with consciousness, there are twelve name-states. But in the smile-producing consciousness, twelve mental factors are conjoined with joy and energy. With consciousness, there are thirteen name-states. There, in the joy-investigating consciousness, only joy is additional among the jhāna factors. Like in the two previous equanimity-investigating [consciousnesses], five conditions are not obtained. Nineteen conditions are obtained. And in the mind-door-adverting consciousness, only energy is additional. And that accomplishes the function of faculty and the function of jhāna. It does not accomplish the function of dominance and the function of path. And because it is a functional consciousness, there is no resultant condition. Like in the previous five-door-adverting consciousness, together with resultant condition, six conditions are not obtained. Together with jhāna condition, eighteen conditions are obtained. Even in the smile-producing consciousness, because it is a functional consciousness, there is no resultant condition. But because it is an impulsion consciousness, there is repetition. Together with resultant condition, five conditions are not obtained. Together with repetition condition, nineteen conditions are obtained. The method of combining conditions in rootless consciousnesses is concluded. The method of combining conditions in unwholesome consciousnesses. Twelve unwholesome consciousnesses: two rooted in delusion, eight rooted in greed, two rooted in hatred. Fourteen unwholesome mental factors by name: delusion, shamelessness, fearlessness of wrong-doing, restlessness— this is called the delusion tetrad. Greed, wrong view, conceit— this is called the greed triad. Hatred, envy, stinginess, ku are called the four defilements of aversion. Sloth, torpor, and doubt are called a separate triad. Among these, greed, aversion, and delusion are the three root conditions, cause-conditions. View is a path-condition. The remaining ten phenomena are not special conditions. Among these, the two rooted in delusion are the consciousness associated with doubt and the consciousness associated with restlessness. In the consciousness associated with doubt, fifteen mental factors arise: the seven universal mental factors, and thought, sustained thought, energy— the three occasional mental factors, and among the unwholesome mental factors, the four of delusion and doubt. Together with consciousness, there are sixteen name-phenomena. In this consciousness, both cause-condition and path-condition are found. Among these, delusion is a cause-condition. Thought and energy are path-conditions. But one-pointedness, due to its corrupted state by doubt, does not fulfill the function of an faculty or the function of a path in this consciousness; it only fulfills the function of absorption. Dominance, post-natally arisen, and resultant— these three conditions are not found. The remaining twenty-one conditions are found. In the consciousness associated with restlessness, abandoning doubt and with determination, there are also fifteen mental factors, and sixteen name-phenomena. In this consciousness, one-pointedness fulfills the function of an faculty, the function of absorption, and the function of a path. Three conditions are not found. Twenty-one conditions are found. In the eight consciousnesses rooted in greed, twenty-two mental factors arise: the seven universal mental factors, the six occasional mental factors, and among the unwholesome, the four of delusion, the three of greed, and sloth and torpor. Among these, greed and delusion, the two roots, are cause-conditions. Desire, consciousness, and energy— these three of the dominance-class sometimes fulfill the function of dominance. Object-dominance is also found here. Volition is a kamma-condition. The three nutriments are nutriment-conditions. Consciousness, feeling, one-pointedness, life-faculty, and energy— these five faculty-phenomena are faculty-conditions. Thought, sustained thought, joy, feeling, and one-pointedness— Five jhāna factors are jhāna condition. And initial application, and one-pointedness, and right view, and effort— these four path factors are path condition. Post-natally arisen and resultant— these two conditions are not obtained. The remaining twenty-two conditions are obtained. In the two hate-rooted consciousnesses, abandoning joy and the triad of greed, along with the tetrad of hate, there are just twenty-two mental factors. Hate and delusion are two roots. Three are of the nature of dominants. Three are nutriment. Five are faculties. Four are jhāna factors. Three are path factors. Here too, two conditions are not obtained, twenty-two conditions are obtained. The method of condition-combination in unwholesome consciousness-arisings is concluded. The method of condition-combination in consciousness-arisings There are ninety-one beautiful consciousnesses, namely: twenty-four sense-sphere beautiful consciousnesses, fifteen form-sphere consciousnesses, twelve formless-sphere consciousnesses, forty supramundane consciousnesses. Among these, the twenty-four sense-sphere beautiful consciousnesses are: eight sense-sphere wholesome consciousnesses, eight sense-sphere beautiful resultant consciousnesses, eight sense-sphere beautiful functional consciousnesses. There are twenty-five beautiful mental factors, namely: non-greed, non-hate, and non-delusion—these three beautiful roots; and faith, and mindfulness, and moral shame, and moral dread, and equanimity; and tranquillity of mental body, and tranquillity of consciousness; and lightness of mental body, and lightness of consciousness; and malleability of mental body, and malleability of consciousness; and adaptability of mental body, and adaptability of consciousness; and proficiency of mental body, and proficiency of consciousness; and rectitude of mental body, and rectitude of consciousness; and right speech, right action, right livelihood—these three abstinences; and compassion, and sympathetic joy—these two immeasurables. Among these, the three beautiful roots are root condition. Non-delusion, however, in the dominant condition, is called dominant of investigation. In the faculty condition, it is called faculty of wisdom. In the path condition, it is called right view. Faith, in the faculty condition, is called faculty of faith. Mindfulness, in the faculty condition, is called faculty of mindfulness. In the path condition, it is called right mindfulness. The three abstinences are path condition. The remaining seventeen phenomena are not special conditions. In the eight k In the eight wholesome consciousnesses, thirty-eight mental factors are included: seven universals, six particulars, twenty-five beautiful ones. Among these, joy is only in the four accompanied by gladness, non-delusion is only in the four accompanied by knowledge, the three abstinences are only at the time of fulfilling the precepts of morality, the two immeasurables are only in the modes of compassion and appreciative joy towards beings. Also in these eight consciousnesses, two or three wholesome roots are the root condition. Desire, consciousness, effort, and investigation— each one of these four born of dominance is sometimes the dominance condition. Volition is the kamma condition. The three foods are the food condition. Consciousness, feeling, one-pointedness, life, faith, mindfulness, effort, and wisdom— these eight faculties are the faculty condition. Initial application, sustained application, joy, feeling, and one-pointedness— these five jhāna factors are the jhāna condition. Wisdom, initial application, the three abstinences, mindfulness, effort, and one-pointedness— these eight path factors are the path condition. Also in these eight consciousnesses, the two conditions, post-natant and resultant, are not found, the remaining twenty-two conditions are found. In the eight kāma-beautiful functional consciousnesses, the three abstinences are not found. Like in the wholesome ones, two conditions are not found, twenty-two conditions are found. In the eight kāma-beautiful resultant consciousnesses, the three abstinences and the two immeasurables are not found. The dominance condition, the post-natant condition, and the repetition condition— these three conditions are not found, twenty-one conditions are found. Furthermore, in the rūpa, arūpa, and supramundane consciousnesses, there is nothing in excess of the twenty-two conditions. Therefore, the arrangement of conditions in these should be understood as in the four kāma-wholesome consciousnesses accompanied by knowledge. If this is so, why are those consciousnesses greater and more sublime than kāma consciousnesses? Because of the greatness of repetition. For those consciousnesses are accomplished through special acts of development, therefore, the repetition condition in them is great. And because of the greatness of repetition, the faculty condition also... The factor of abandonment, the factor of the path, or other factors of these are great. Due to the ever-increasing greatness of the factors, those consciousnesses become ever-increasingly greater and more refined than sense-sphere consciousness. The method of factor-connection in the arising of consciousnesses is finished. The method of factor-connection in the groups of material qualities. The method of factor-connection in the groups of material qualities is stated. There are twenty-eight material qualities, namely: Four great elements: earth, water, fire, wind.