Chapter II

Compendium of Mental Factors

(Cetasikasangahavibhāga)

§1 Introductory

Fifty two-states associated with consciousness that arises and cease together (with consciousness), that have the same object and base (as consciousness) are known as mental factors.

Guide to §1

Table 2.1 Jhānas Cittas – Mundane and Supramundane – pg. 78

States associated with consciousness – Cetoyuttā Dhamma – the second chapter of the Abhidammattha Sangaha is devoted to the classification of the second type of ultimate reality, the cetasikas, or mental factors. The cetasikas are mental phenomena that occur in immediate conjunction with citta or consciousness, and assist citta by performing more specific tasks in the total act of cognition. The mental factors cannot arise without citta, nor can citta arise completely segregated from mental factors. But through the two are functionally independent, citta is regarded as primary because the mental factors assist in the cognition of the object depending upon citta, which is the principal cognitive element. The relationship between citta and the cetasikas is compared to that between a king and his retinue. Although one says “the king is coming” the king does not come along, but he always comes accompanied by his attendants. Similarly, whenever a citta arises, it never arises alone but always accompanied by its retinue of cetasikas. page 76

In the Compendium of Mental Factors, Acariya Anuruddha, will first enumerate all the mental factors in their appropriate classes. Thereafter he will investigate the mental factors from two complementary points of view. The first of these is called the method of association (Sampayoganaya). This method takes the mental factors as the basis of inquiry and seeks to determine which types of cittas each mental factor is associated with. The second point of view is called the method of combination or inclusion (Sangahanaya). This method takes the citta as primary and seeks to determine, for each type of citta, which mental factors are combined with it. page 76-77

That arises and ceases together (with consciousness): The first verse defines the mental factors by way of four characteristics that are common to them all:

The first verse defines the mental factors by way of four characteristics that are common to them all:

(1) Arsing together with consciousness (ekuppada)

(2) Ceasing together with consciousness (ekanirodha)

(3) Having the same object as consciousness (ekalambanna)

(4) Having the same base as consciousness (ekavatthuka)

These four characteristics delineate the relationship between citta and its concomitant cetasikas. If only “arising together” were mentioned, the definition would include (wrongly) as cetasikas, those material phenomena that arise simultaneously with the citta, that is, material phenomena produced by mind and by kamma. However, these material phenomena do not all perish at the same time as the co-arisen citta, but mostly for endure for seventeen mind-moments. Thus to exclude them the characteristic “ceasing together” is introduced.

Again, there are two material phenomena – bodily initiation and vocal initiation – which arise and cease together with consciousness. However, these material phenomena do not take an object, and this distinguishes mental phenomena – both citta and cetasikas – from material phenomena: all mental phenomena experience an object, co-arisen citta – experience the same object, while material phenomena do and experience any object at all. Thus the third characteristic is stated, that of having the same object.

Finally, in those realms in which the aggregate of material form is found, in the sensuous world and the fine-material world, the citta and its cetasikas have the same physical base, that is, they arise with the common support of either one of the material sense organs or the heart-base. This is the fourth characteristic of cetasikas.

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The Fifty-Two Mental Factors

The Ethically Variable Factors – (Aññasamānacetasika) – 13

§2 -The Universals – (Sabbacittasādhārana) – 7

How? 1) Contact 2) feeling 3) perception 4) volition 5) one-pointedness 6) mental life faculty, and 7) attention: these seven mental factors are termed universal, i.e. common to every consciousness.

Guide to §2

The fifty-two mental factors: The Abhidamma philosophy recognizes fifty-two cetasikas, which are classified into four broad categories, as may be seen in Table 2.1

1. seven universals
2. six occasionals
3. fourteen unwholesome factors; and
4. twenty-five beautiful factors

The ethically variable factors (aññāsamānacetasika): The first two categories of mental factors – the seven universals and the six occasionals – are united under the designation (aññāsamāna) , freely rendered here as “ethically variable.” The expression literally means “common to the other.” The non-beautiful cittas are called “other” (añña) in relation to the beautiful cittas are called “other” in relation to the non-beautiful cittas. The thirteen cetasikas of the first two categories are common (samāna) to both beautiful and non-beautiful cittas, and assume the ethical quality imparted to the citta by the other cetasikas, particularly the associated roots (hetu). In wholesome cittas they become wholesome, in unwholesome cittas they become unwholesome, and in kammically indeterminate cittas they become kammically indeterminate. For the reason they are called “common to the other,” that is, ethically variable.

The Universals (sabbacittasādhārana): the seven universals are the cetasikas common (sādhārana) to all consciousness (sabbacitta). These factors perform the most rudimentary and essential cognitive functions, without which consciousness of an object would be utterly impossible.

1) Contact – (phassa) – The word phassa is derived from the verb phusati, meaning touch “to touch,” but contact should not be understood as the mere physical impact of the object on the bodily faculty. It is, rather, the mental factor by which consciousness mentally “touches” the object that has appeared, thereby initiating the entire cognitive event . In terms of the fourfold defining device used in the Pali Commentaries. Contact has the characteristic of touching. It’s function is impingement, as it causes consciousness, sense faculty, and object. Its proximate cause is an objective field that has come into focus. – page 78

2) Feeling – (vedanā) – Feeling is the mental factor that feels the object: it is the affective mode in which the object is experienced. The pali word (vedanā) does not signify emotion (which appears to be a complex phenomenon involving a variety of concomitant mental factors), but the bare affective quality of an experience, which may be either pleasant painful or neutral. Feeling is said to have the characteristic of being felt (vedayita). Its function is experiencing, or its function is to enjoy the desirable aspect of the object. Its manifestation is the relishing of the associated mental factors. Its proximate cause is tranquility. Whereas the other mental factors experience the object only derivatively, feeling experiences it directly and fully. In this respect, the other factors are compared to a cook who prepares a dish for a king and only samples the food while preparing it, while feeling is compared to the king who enjoys the meal as much as he likes.

3) Perception – (sañña) – The characteristic of perception is the perceiving of the qualities of the object. Its function is to make a sign as a condition for perceiving again that “this is the same,” or its function is recognizing what has been previously perceived. It becomes manifest as the interpreting of the object (abhinivesa) by way of the features that has been apprehended. Its proximate cause is the object as it appears. Its procedure is compared to a carpenter’s recognition of certain kinds of wood by the mark he has made on each.

4) Volition – (cetanā) – from the same root as citta, is the mental factors that is concerned with the actualization of a goal, that it, the cognitive or volitional aspect of cognition. Thus it us rendered volition. The commentaries explain that cetanā, organizes its associated mental factors in acting upon an object. Its characteristic is the state of willing, its function is to accumulate (kamma), and its manifestation is coordination. Its proximate cause is the associated states. Just as a chief pupil recites his own lesson and also makes the other pupils recites their lessons, so when volition starts to work on its object, it sets the associated mental factor in generating kamma, since it is volition that determines the ethical quality of the action.

5) One-Pointedness – (ekaggatā) – This is the unification of the mind on its object. Although this factor comes to prominence in the jhānas, where it function as a jhāna factor, the Abhidamma teaches that the germ of that capacity for mental unification present in all types of consciousness, even the most rudimentary. It there functions as the factor which which fixes the mind on its object. One pointedness has non-wandering or non-distraction as its characteristic. Its function is to conglomerate or unite the associated states. It is manifested as peace, and its proximate cause is happiness.

6) Mental life faculty – (jivitindriya) – There are two kinds of life faculty, the mental, which vitalizes the associated mental states, and the physical, which vitalizes the associated mental states, and the physical, which vitalizes material phenomena. The mental life faculty alone is intended as a cetasika. It has the characteristic of maintaining the associated mental states, the function of making them occur, manifestation as the establishing of their presence, and its proximate cause is the mental states to be maintained.

7) Attention – (manasikāra) – The Pali word literally means “making in the mind.” Attention is the mental factor responsible for the mental factor responsible for the mind’s advertence to the object. By virtue the object is made present to consciousness. It’s characteristic is the conducting (sārana) of the associated mental states toward the object. Its function is to yoke the associated states to the object. It is manifested as confrontation with an object, and its proximate cause is the object. Attention is like the ruder of a ship, which directs it to its destination, or like a charioteer who sends the well-trained horses (the associated states) towards their destination (the object). Manasikāra should be distinguished from vitakka: while the former turns its concomitants towards the object, the latter applies them onto the object. Manasikāra is an indispensable cognitive factor present in all states of consciousness; vitakka is a specialized factor which is not indispensable to cognition.

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Table 2.2 – The 52 Mental Factors at a Glance

§3 The Occasionals – (Pakinnaka) – 6

II (1) Initial application (2) sustained application (3) decision (4) energy (5) Zest (6) Desire these mental factors are termed occasionals.

Thus these thirteen mental factors should be understood as ethically variable.

Guide to §3

The Occasionals – (pakinnaka) the six cetasikas in this group are similar to the universals in being ethically variable factors, which take on the moral quality of the citta as determined by other concomitants. They differ from the universals in that they are found only in particular types of consciousness, not in all.

(1) Initial application – (vitakka): Vitakka was already introduced in the discussion of the Jhānas, where it appears as the first of the five jhāna factors. Vitakka is the application of the mind to the object. Its function is to strike at and thresh the object. It is manifested as the leading of the mind onto an object. Though no proximate cause is mentioned in the Commentaries, the object may be understood as its proximate cause..

Ordinary vitakka simply applies the mind to the object. But when vitakka is cultivated through concentration it becomes a factor of jhāna. It is then termed appanā, the absorption of the mind in the object. Vitakka it is also called sankappa, intention, and as such is distinguished as micchāsankappa or wrong intention and sammāsankappa or right intention. the latter is the second factor of the Noble Eightfold Path.

(2) Sustained application (vicāra): Vicāra , also a jhāna factor, has the characteristics of continued pressure on the object, in the sense of examining it. Its function is sustained application of the associated mental phenomena to the object. It is manifested as the anchoring of those phenomena in the object. The object may be understood to be its proximate cause. The differences between vitakka and vicara has been discussed above (p. 56)

(3) Decision (adhimokkha): The word adhimokkha means literally the releasing of the mind onto the object. Hence it has been rendered decision or resolution. It has the characteristic of conviction, the function of not groping, and manifestation as decisiveness. Its proximate cause is a thing to be convinced about. It is compared to a stone pillar owing to its unshakable resolve regarding the object.

(4) Energy (viriya) Viriya is the state or action of one who is vigorous. Its characteristic is supporting exertion, and marshalling. Its function is to support its associated states. Its manifestation is non-collapse. Its proximate cause is a sense of urgency (samvega) or a ground for arousing energy, that is, anything that stirs one to vigorous action. Just as new timers added to an old house prevent from collapsing, or just as a strong reinforcement enables the king’s army to defeat the enemy, so energy upholds and supports all the associated states and does not allow them to recede.

(5) Zest (piti): Already introduced among the jhāna factors, piti has the characteristic of endearing (sampiyāyana). Its function is to refresh mind and body, or its function is to pervade (to thrill with rapture). It is manifested as elation. Mind and body (nāmarūpa) is its proximate cause.

(6) Desire (chanda) Chanda here means desire to act (kattu-kamātā) that is, to perform an action or achieve some result. This kind of desire must be distinguished from desire in the reprehensible sense, that is, from lobha, greed, and raga, lust. Whereas the latter terms are invariably unwholesome, chanda is an ethically variable factor which, when conjoined with wholesome concomitants, can function as the virtuous desire to achieve a worthy goal. The characteristic of chanda is desire to act, its function is searching for an object, its manifestation is need for an object, and that same object is its proximate cause. It should be regarded as the stretching forth of the mind’s hand towards the object.

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§4 The Unwholesome Factors – 14 (akusalacetasika)

Delusion

(1 ) Delusion, (2) shamelessness (3) Fearlessness of wrong doing (4) Restlessness (5) greed (6) wrong view (7) conceit (8) hatred (9) envy (10) avarice (11) worry (12) sloth (13) torpor (14) doubt these fourteen mental factors are termed the unwholesome.

Guide to §4

1.) Moha – Delusion: Moha is synonym for avijjā, ignorance. Its characteristic is mental blindness or unknowing (aññāna). Its Function is non-penetration, concealment of the real nature of the object. It is manifested as the absence of right understanding or as mental darkness. Its proximate cause is unwise attention (ayoniso manasikāra). It should be seen as the root of all that is unwholesome.

(2, 3) Shamelessness (Ahirika) and fearlessness of wrongdoing (anottappa): The characteristic of shamelessness is the absence of disgust at the bodily and verbal misconduct; the characteristic of fearlessness of wrongdoing (or moral recklessness) is absence of dread on account of such misconduct. Both have the function of doing evil things. They are manifest as not shrinking away from evil. Their proximate cause of the lack of respect for self and lack of respect for others, respectively.

4. Restlessness – Uddhacca: Restlessness or agitation has the characteristic of disquietude, like water whipped up by the wind. Its function is to make the mind unsteady, as wind makes a banner ripple. It is manifested as turmoil. Its proximate cause is unwise attention to mental disquiet. page 83

5. Greed – Lobha: Greed, the first unwholesome root, covers all degrees of selfish desire, longing, attachment, and clinging. Its characteristic is grasping an object. Its function is sticking, as meat sticks to a hot pan. It is manifested as not giving up. Its proximate cause is seeing enjoyment in things that lead to bondage.

6. Wrong View – Ditthi – Ditthi here means seeing wrongly. Its characteristic is unwise (unjustified) interpretation of things. Its function is to preassume. It is manifested as a wrong interpretation or belief. Its proximate cause is unwillingness to see the noble ones. (ariya), and so on.

7. Conceit – Māna – Conceit has the characteristic of haughtiness. Its function is self-exaltation. It is manifested as vainglory. Its proximate cause is greed dissociated from views. It should be regarded as madness.

8. Hatred – Dosa – Dosa, the second unwholesome root, comprises all kinds and degrees of aversion, ill will, anger, irrigation, annoyance, and animosity. Its characteristic is ferocity. Its function is to spread, or to burn up its own support, i.e. the mind and body in which it arises. It is manifested as persecuting, and its proximate cause is a ground for annoyance.

9. Envy – Issā – Envy has the characteristic of being jealous of other’s success. Its function is to be dissatisfied with others success. It is manifested as aversion towards that. Its proximate cause is others’ success.

10. Avarice – Macchariya – The characteristic of avarice (or stinginess) is concealing one’s own success when it has been or can be obtained.) Its function is not to bear sharing these with others. It is manifest as shrinking away (from sharing) and as meanness or sour feeling. Its proximate cause is one’s own success.

11. Worry – Kukkucca is worry or remorse after having done wrong. Its Characteristic is subsequent regret. Its function is to sorrow over what has and what has not been done. It is manifested as remorse. Its proximate cause is what has and what has not been done (i.e. wrongs of commission and omission).

12. Sloth – Thīna – Sloth is sluggishness or dullness of mind. Its characteristic is lack of driving power. Its function is to dispel energy. It is manifested as the sinking mind. Its proximate cause is unwise attention, boredom, drowsiness, etc.

13. Torpor – Middha Torpor is the morbid state of mental factors. Its characteristic is unwieldiness. Its function is to smother. It is manifested as drooping, or as nodding and sleepiness. Its proximate cause is the same as that of sloth. Sloth and torpor always occur in conjunction, and are opposed to energy (viriya). Sloth is identified as sickness of consciousness (citta-gelanna), torpor as sickness of the mental factors (kayagelanna). As a pair they constitute one of the five hindrances, which is overcome by initial application (vitakka) page 84

14. Doubt – Vicikicchā – Doubt here signifies spiritual doubt, from a Buddhist perspective the inability to place confidence in the Buddha, the Dhamma, the Sangha, and the training. Its characteristic is doubting. Its function is to waver. It is manifested as indecisiveness and as taking various sides. Its proximate cause is unwise attention.

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The Beautiful Factors – (Sobhanacetasika) – 25

§5 The Universal Beautiful Factors – (Sobhanasādhārana) – 19

The Universal Beautiful Factors – Sobhanasādhārana: The beautiful mental factors are subdivided into four groups. First come the universal beautiful factors, nineteen cetasikas that are invariably present in all beautiful consciousness. Following this come three groups of beautiful cetasikas which are variable adjuncts not necessarily contained in beautiful consciousness.

(1) Faith – (Saddhā)– The first of the beautiful cetasikas is faith, which has the characteristic of placing faith or of trusting. Its function is to clarify, as a water-clearing gem causes muddy water to become clear; or its function is to set forth, as one might set forth to cross a flood. It is manifested as non-fogginess, the removal of the minds impurities, or as resolution. Its proximate cause is something to place faith in, or the hearing of the Good Dharma, that constitutes the factors of stream entry.

(2) Mindfulness – (Sati) – The word sati derives from a root meaning “to remember,” but as a mental factor it signifies presence of mind, attentiveness to the present, rather than the faculty of memory regarding the past. It has the characteristic of not wobbling, not floating away from the object. Its function is absence of confusion or nonforgetfullness. It is manifested as guardianship, or as the state of confronting an objective field. Its proximate cause is strong perception. (thirasaññā) or the four foundations of mindfulness. (see VII § 24)

(3,4) Shame – (Hiri) and Fear of wrong doing – Ottappa – Shame has the characteristic of disgust at bodily and verbal misconduct, fear of wrongdoing, has the characteristic of dread in regard to such misconduct. fear of wrongdoing has the characteristic of dread in regard to such misconduct. They both have the function of not doing evil, and are manifested as the shrinking away from evil. Their Proximate cause is respect for self and others, respectively. These two states are called by the Buddha the guardians of the world because they protect the world from falling into widespread immorality.

(5) Non-Greed – (Alobha): Non – greed has the characteristic of the mind’s lack of desire for its object, or non-adherence to the object like a drop of water on a lotus leaf. Its function is not to lay hold, and its manifestation is detachment. It should be understood that non-greed is not the mere absence of greed, but the presence of positive virtues such as generosity and renunciation as well.

(6) Non-Hatred – (Adosa) – Non-hatred has the characteristic of lack of ferocity, or of non-opposing. Its function is to remove annoyance, or to remover fever, and its manifestation is agreeableness. Non-hatred comprises such positive virtues as loving kindness, gentleness, amity, and friendliness. When non-hatred appears as the sublime quality of loving-kindness (mettā) it has the characteristic of promoting the welfare of living beings. Its function is to prefer their welfare. Its manifestation is the removal of ill will. Its proximate cause is seeing beings as lovable. Such loving-kindness must be distinguished from selfish affection, its “near enemy.”

(7) Neutrality of mind – Tatramajjhattatā – The Pali term for this cetasika literally means “there in the mindlessness.”. It is a synonym for equanimity (upekkhā) not as neutral feeling, but as a mental attitude of balance, detachment and impartiality. It has the characteristic of conveying consciousness and the mental factors evenly. Its function is to prevent deficiency and excess, or to prevent partiality. It is manifested as neutrality. It should be seen as the state of looking on with equanimity in the citta and cetasikas, like a charioteer who looks on with equanimity at the thoroughbreds progressing evenly along the roadway. Neutrality of mind becomes the sublime quality of equanimity towards living being. As such it treats being free from discrimination, without preferences and prejudices, looking upon all as equal. this equanimity should not be confused with its “near enemy”, the worldly-minds in difference due to ignorance.

The next twelve universal beautiful cetasikas fall six pairs, each containing one term that extends to the “mental body”(kāya) and another that extends to consciousness (citta) in this context the mental body is the collection of associated cetasikas, called “body” in the sense of an aggregation.

(8,9) Tranquility – Passaddhi – The twofold tranquility has the characteristic of the quieting down of disturbances (daratha) in the mental body and consciousness, respectively. Its function is to crush such disturbances. It is manifested as peacefulness and coolness. Its proximate cause is the mental body and consciousness. It should be regarded as opposed to such defilement’s as restlessness and worry, which create distress. Page 86

(10,11) Lightness – Lahutā – The twofold lightness has the characteristic of the subsiding of heaviness (garubhāva) in the mental body and consciousness, respectively. Its function is to crush heaviness. It is manifested as non-sluggishness, and its proximate cause is the mental body and consciousness. It should be regarded as opposed to such defilements as sloth and torpor, which create heaviness.

(12, 13) Malleability – Mudutā – The twofold malleability has the characteristic of the subsiding of rigidity (thambha) in the mental body and consciousness, respectively. Its function is to crush rigidity. It is manifested as non-resistance, and its proximate cause is the mental body and consciousness. It should be regarded as opposed to such defilements as wrong view views and conceit, which create rigidity.

(14,15) Wieldiness – Kammaññatā – The twofold wieldiness has the characteristic of the subsiding of unwieldiness (akammaññāabhāva) in the mental body of consciousness, respectively. Its function is to crush unwieldiness. It is manifested as success of the mental body and consciousness in making something an object. Its proximate cause is the mental body and consciousness. It should be regarded as opposed to the remaining hindrances, which create unwieldiness of the mental body and consciousness.

(16,17) Proficiency – Pagunññatā – The twofold proficiency has the characteristic of healthiness of the mental body and consciousness, respectively. Its function is to crush unhealthiness of the mental body and consciousness. It should be regarded as opposed to lack It is manifested as absence of disability. Its proximate cause is the mental body and consciousness. It should be regarded as opposed to lack of faith. Which cause unhealthiness of the mental body and consciousness.

(18,19) Rectitude – Ujjukatā – Rectitude is straightness. The twofold rectitude has the characteristic of uprightness of the mental body and consciousness, respectively. Its function is to crush tortuousness of the mental body and consciousness, and its manifestation is non-crookedness. Its proximate cause is the mental body and consciousness. It should be regarded as opposed to hypocrisy and fraudulence, which create crookedness in the mental body and consciousness. Page 87

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§6 The Abstinence – (Virati) – 3

(1) Right speech

(2) Right Action

(3) Right Livelihood: these three are termed abstinence

Guide to §6

The Abstinences: The viratis are three beautiful mental factors which are responsible for the deliberate abstinence from wrong conduct by way of speech, action, and livelihood. In mundane consciousness, the viratis are operative only on an occasion when one intentionally refrains from a wrong mode of conduct for which an opportunity has arisen. When a person refrains from evil deeds without an opportunity for their performance arising, this is not a case of virati but of pure moral conduct (sīla).

(1) natural abstinence

(2) abstinence by undertaking precepts

(3) abstinence by eradication

(1) Natural Abstinence: (sampattavirati) – is the abstinence from evil deeds when the opportunity arises to engage in them, due to the consideration of one’s social position, age, level of education, etc. An example is refraining from theft out of concern that ones reputation would be hurt if one is caught.

(2) Abstinence by undertaking precepts: (samādānavirati), is the abstinence from evil deeds because one has undertaken to observe precepts, for example, the Five Precepts of abstaining from killing, stealing, sexual misconduct, false speech, and intoxicants.

(3) Abstinence by eradication: (samucchedavirati) is the abstinence associated with the supramundane path consciousness, which arises eradication the dispositions towards evil deeds. Whereas the previous two viratis are mundane, this one is supramundane.

1.) Right speech (sammāvacā) – Right speech is the deliberate abstinence from wrong speech: From false speech, slander, hard speech, and frivolous talk.

2.) Right action (sammākammanta) – Right action is the deliberate abstinence from wrong bodily action, from killing, stealing, and sexual misconduct.

3.) Right livelihood (sammā-ādjiva) – Right livelihood is the deliberate abstinence from wrong livelihood, such as dealing in poisons, intoxicants, weapons, slaves or animals for slaughter.

The three virtatis have the respective characteristics of non-transgression by bodily misconduct, by wrong speech, and by wrong livelihood. Their function is to shrink back from evil deeds. They are manifested as the abstinence from such deeds. Their proximate causes are the special qualities of faith, shame, fear of wrongdoing, fewness of wishes, They should be regarded as the mind’s aversion to wrongdoing.

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§7 The Illimitables – (Appamaññā) – 2

(1) Compassion (2) Appreciative joy: these are termed illimitables.

Guide to §7

The illimitables: There are four attitudes towards living beings called the illimitables (or immeasurables) because they are to be developed towards all living beings and thus have a potentially limitless range. The four illimitable states are loving kindness. (mettā), compassion (karunā), appreciative joy (muditā), and equanimity (upekkhā), These four are also called brahmavidhāras, “divine abodes” or sublime states.

Although four illimitables are recognized as ideal attitudes towards beings, only two – compassion and appreciative joy – are included as cetasikas under the heading of the illimitables. This is because loving-kindness, as we have seen, is a mode of the cetasika adosa, non-hatred, and equanimity is a mode of the cetasika (tatramajjhattatā), neutrality of mind. Non-hatred does not necessarily manifest as loving-kindness; it can appear in other modes as well. But when loving-kindness does arise in the mind, it does so as a manifestation of the cetasikas non-hatred. A similar relationship holds between the cetasika neutrality of mind and the sublime state of equanimity as impartiality towards living beings.

The two illimitables that appear as mental factors in their own right, not as manifestations of other mental factors, are compassion and appreciative joy. Whereas non-hatred and mental neutrality – the factors underlying loving-kindness and equanimity – are present in all beautiful cittas, these two are present only on occasions when their functions are individually exercised.

1) Compassion: Karunā, or compassion, has the characteristic of promoting the removal of suffering in others. Its function is not being able to bear others’ suffering. it is manifested as non-cruelty. Its proximate cause is seeing helplessness in those overwhelmed by suffering. It succeeds when it causes cruelty to subside, and it fails when it produces sorrow.

2) Appreciative Joy: Muditā, or appreciative joy, has the characteristic of gladness at the success of others. Its function is being unenvious at others’ success. It is manifested as the elimination of aversion. Its proximate cause is seeing the success of others. It succeeds when it causes aversion to subside, and it fails when it produces merriment.

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§8 Non-Delusional – (Amoha) – 1

Together with the faculty of wisdom these twenty-five, in all, are to be understood as beautiful mental factors.

Guide to §8

The wisdom faculty: (Paññā) is wisdom, or knowing things as they really are. It is here called a faculty because it exercises predominance in comprehending things as they really are. In the Abhidhamma, the three terms – wisdom (paññā), knowledge (nana), and non-delusion (amoha) – are used synonymously. Wisdom has the characteristic of penetrating things according to their intrinsic nature (yathāsa-bhāvapativedha). Its functions is to illuminate the objective field like a lamp. It is manifested as non-bewilderment. Its proximate cause is wise attention. (yoniso manasikāra).

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§9 Summary

Thus: Thirteen are ethically variable and fourteen are unwholesome. Twenty-five are beautiful. Thus fifty-two have been enumerated.

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Association of Mental Factors – (Cetasikasampayoganaya) – 16

§10 Introductory Verse

In the following we will explain, in the appropriate ways, the association of each of these mental adjuncts with the different states of consciousness. Seven are linked with every type of consciousness. The occasionals are linked in the appropriate ways. Fourteen are linked only with the unwholesome types, and the beautiful factors only with the beautiful types (of consciousnesses).

Table 2.2 – Association of Mental Factors

page 91*

§10 Introductory Verse

In the following we will explain, in the appropriate ways, the association of each of these mental adjuncts with the different states of consciousness.

Seven are linked with every type of consciousness. the occasional are link in the appropriate ways. Fourteen are linked only with the unwholesome types, and the beautiful factors only with the beautiful types (of consciousness).

The Ethnically Variable Factors – 7 – (aññasamānacetsika)

§ 11 Analysis

In what way?

(i) In the first place, the seven universal mental factors are found i all the eighty-nine types of consciousness.

Among the particular mental factors:

(ii) Initial application arises in fifty-five types of consciousness: in all types of sense-sphere consciousness except the two sets of five -fold sense consciousness (54 – 10 = 44); and also in the eleven types of first jhāna consciousness.

(iii) Sustained application arises in sixty-six types of consciousness: in those fifty-five and in the eleven types of second jhāna consciousness (55 + 11 =66)

(iv) Decision arise in all types of consciousness excluding the two sets of fivefold sense consciousness and consciousness accompanied by doubt (89 – 11 = 78).

(v) Energy arises in all types of consciousness excluding the five sense-door adverting conciousness, and investigating consciousness (89 – 16 = 73)

Guide to § 11

Initial Application: The two sets of fivefold sense consciousness, being the most rudimentary types of citta, do not contain any cetasikas with more complex functions to perform than the seven universal mental factors. Vitakka is excluded from these cittas because it has been overcome by meditative development. On the eleven types of first jhāna consciousness, see I, § 32 and Guide.

Sustained application: is present in the second jhāna consciousness, but is excluded from all higher jhāna.

Decisions: is excluded from doubting consciousness because a decision cannot be made while the mind is obstructed by doubt.

Energy: is excluded from the five-door adverting consciousness, the two kinds of receiving consciousness, and the three kinds of investigating consciousness, (see I, § § 8-10) because these cittas are still of a relatively weak and passive nature.

Zest: is always accompanied by joyful feeling (somanassa), but the cittas of the fourth jhāna contain joyful feeling without zest.

Desire: Here is desire to act, to achieve a purpose, and the two cittas rooted in delusion are so dense that they exclude purposeful action.

Page 93-94*

§12 Summary

Those types of consciousness in order are: Sixty-six, fifty-five, eleven, sixteen, seventy, and twenty without the occasionals.

Fifty-five, sixty-six, seventy-eight, seventy-three, fifty-one, and sixty-nine with the occasionals.

Guide to §12

The first line of the summary cites the number of cittas without each of the six occasionals, the second line cites the number with the same occasionals. It should be noted, by adding the two figures, that the 121-fold scheme has been used when the jhānic levels of the path and fruition cittas are relevant to the computation, the 89-fold scheme when such distinctions are irrelevant. For example, initial application is present in fifty-five cittas and absent in sixty-six on the 121-fold scheme, while decision is present in seventy-eight cittas and absent in eleven on the 89-fold scheme.

Page 94*

The Unwholesome Factors – 5 (akusalacetasika)

§13 Analysis

(i) Of the unwholesome mental factors, these four factors – delusion, shamelessness, fearlessness of wrongdoing, and restlessness – are called universal unwholesome factors. They are found in all twelve unwholesome types of consciousness.

(ii) Greed is found only in the eight types of consciousness accompanied by greed

(iii) Wrong view arises in the four types of (greed-rooted) consciousness associated with wrong view.

(iv) Conceit is found in the four types of (greed-rooted) consciousness dissociated from wrong view.

(v) Hatred, envy, avarice, and worry are found in the two types of consciousness associated with aversion.

(vi) sloth and torpor are found in the five types of promoted consciousness

(vii) doubt is found only in the type of consciousness associated with doubt.

Guide to §13

Universal unwholesome factors: These four factors occur in all twelve unwholesome cittas, for every unwholesome citta involves a mental blindness to danger in evil (delusion), a lack of shame and moral dread, and an underlying current of agitation (restlessness).

Wrong view, conceit: Both of these factors are found only in the cittas rooted in greed, for they involve some degree of holding to the five aggregates. However, the two exhibit contrary qualities, and thus they cannot coexist in the same citta. Wrong view occurs in the mode of misapprehending, interpreting things in a manner contrary to actuality; conceit occurs in the mode of self-evaluation, of taking oneself to be superior, equal, or inferior to others. Whereas wrong view is necessarily present in the four cittas rooted in greed accompanied by wrong view, conceit is not a necessary concomitant of the four greed-rooted cittas dissociated from wrong view. It does not arise apart from these cittas, but the cittas can occur without conceit.

Hatred, envy, avarice, worry: These four factors occur only in the cittas associated with aversion. Hatred, being a synonym for aversion, is necessarily found in these two cittas; the other three factors occur variably, depending on conditions. All three partake in the characteristic of aversion: envy involves resentment against the success of others; avarice involves resistance to sharing one’s belongings with others; worry here means remorse – self-recrimination for one’s commissions and omissions.

Sloth and torpor: These two factors make the cittas dull and sluggish. Hence they cannot arise in the unprompted cittas, which are naturally keen and active, but only in the prompted unwholesome cittas.

Page 95-96*

§14 Summary

Four are found in all unwholesome states, three in those rooted in greed, four in those rooted in hatred, and so are two in the prompted. Doubt is found in the consciousness accompanied by doubt. Thus the fourteen (factors) are conjoined only with the twelve unwholesome (types of consciousness) in five ways.

Page 96

The Beautiful Factors – 4 (sobhanacetasika)

§15 Analysis

(i) Of the beautiful, firstly, the nineteen universal beautiful factors are found in all the fifty-nine types of beautiful consciousness.

(ii) The three abstinence are necessarily found together in their entirety in every supramundane type of consciousness. But in the mundane sense-sphere wholesome types of consciousness But in the mundane sense-sphere wholesome types of consciousness. they are only sometimes present (and then) separately (8+8 = 16).

(iii) The illimitables arise at times variably in twenty-eight types of consciousness – namely, the twelve sublime types of consciousness excluding the fifth jhana, the (eight types of) sense-sphere wholesome consciousness, and the (eight types of) sense sphere functional consciousness with root (12 + 8 + 8 = 28). Some, however, say that, compassion and appreciative joy are not present in the types of consciousness accompanied by equanimity.

(iv) Wisdom goes into combination with forty-seven types of consciousness – namely, the twelve types of sense-sphere consciousness associated with knowledge, and all the thirty-five sublime and supramundane types of consciousness (12 + 35 = 47).

Guide to §15

The three abstinence: In the supramundane path fruition cittas, the abstinence are always present together as the right speech, right action, and right livelihood of the Noble Eightfold Path. But in mundane cittas they are only present, as explained earlier, on occasions when one deliberately refrains from wrongdoing. Since one deliberately refrains from an evil deed with a consciousness that is aware of the opportunity for transgression, the mundane abstinence can occur only in the sense-sphere wholesome cittas; they cannot occur in sublime cittas, which take the counterpart sign of the Jhāna as their object, nor do they occur in resultant sense-sphere cittas, which do not exercise the function of restraint. They also do not occur in the great functional cittas of an Arahant, since an Arahant has altogether overcome the disposition towards transgression and thus has no need for abstinence.

In the supramundane cittas the three abstinence are necessarily present (niyata). In the path cittas they are present as the three moral factors of the eight-gold path, performing the functions of eradicating the inclinations to wrong speech, wrong action, and wrong livelihood respectively. In the fruition cittas they reappear representing the moral purity of speech, action, and livelihood accomplished by the work of the path.

Since transgressions in speech, action, and livelihood each have a different sphere, in mundane consciousness the three abstinence are mutually exclusive: if one is present, the other two must be absent. Moreover, any abstinence that arises can arise only in part, as determined by the type of transgression one refrains from: if one meets the opportunity to take life, then right action arises as abstinence only from taking life; if one meets the opportunity to steal, then it arises as abstinence only from stealing. However, when the abstinence arise in the supramundane cittas they always occur together (ekato), all three being present simultaneously. And as present, each one functions in its entirety (sabbathā); that is, right speech eliminates the dispositions to all forms of wrong speech, right action to all forms of wrong action, and right livelihood to all forms of wrong livelihood.

The illimitables: While non-hatred and mental neutrality – which can also become the illimitables of loving-kindness and equanimity – are present in all wholesome cittas, the other two illimitables – compassion and appreciative joy – are only present when the citta occurs in the appropriate mode: either as commiserating with those in suffering, when compassion arises, or as rejoicing in the fortune of others, when appreciate joy arises.

The twelve sublime types of consciousness here are the first four jhānas in the three aspects of wholesome, resultant, and functional. These two illimitables (as well as loving-kindness) do not arise in the fifth jhāna cittas because, at the level of jhāna, they are necessarily connected to joyful mental feeling (somanassa), which in the fifth jhāna is replaced by equanimous feeling (upekkhā). Some teachers deny that the illimitables are found in the sense-sphere cittas accompanied by equanimity, but from the author’s use of the expression “some, however, say,” he apparently does not share their view.”

Wisdom: The character of wisdom varies in accordance with the types of cittas in which it arises, but all beautiful cittas except the sense-sphere cittas dissociated from knowledge include some measure of right understanding.

Page 98-99*

§16 Summary

Nineteen states arise in fifty-nine, three in sixteen, in two in twenty eight types of consciousness.

Wisdom is declared to be found in forty-seven types. thus beautiful (factors) are found only in the beautiful (types of consciousness) combined in four ways.

Page 98*

§17 Fixed and Unfixed Adjuncts (niyatāniyatabheda)

Envy, avarice, worry abstinence, compassion, (appreciative joy), and conceit arise separately and occasionally. So do sloth and torpor, bit in combination.

The remaining factors, apart from these mentioned above (52 – 11 = 41), are fixed adjuncts. Now I shall speak of their combination accordingly.

Guide to §17

Of the fifty-two cetasikas, eleven are called unfixed adjuncts (aniyatayogi) because they do no necessarily arise in the types of consciousness to which they allied. The remaining forty-one factors are called fixed adjuncts (niyatayogi) because they invariably arise in their assigned types of consciousness.

In the sections to follow, Ācariya Anuruddha will analyze each of the 121 cittas in terms of its constellation of associated cetsikas. This method of analysis is called the sanghananya, the method of combinations.

Page 99-100*

Combinations of Mental Factors – 33 – (cetasikasangahanaya)

§18 Introductory Verse

Thirty-six factors arise in the supramundane (consciousness), thirty-five in the sublime, thirty-eight in the sense-sphere beautiful. Twenty-seven in the unwholesome, twelve in the rootless. According to the way they arise their combination therein is fivefold.

Page 100

Supramundane Consciousness – 5 (lokuttaracittani)

§ 19 Analysis

How?

(i) First, in the eight types of supramundane first jhāna consciousness, thirty-six factors enter into combination, namely, thirteen ethically variables and twenty-three beautiful mental factors, excluding the two illimitables (13 + 23 = 36).

(ii) Similarly, in the supramundane second jhāna types of consciousness, all the above are included except initial application (35).

(iii) In the third jhāna types of consciousness (all those) excluding initial application and sustained application. (34)

(iv) In the fourth jhāna types of consciousness (all those) excluding initial application, sustained application, and zest (33)

(v) In the fifth jhāna types of consciousness, those (same factors of the fourth jhāna) are included accompanied by equanimity (instead of happiness).

Thus altogether, for the eight types of supramundane consciousness, the combination is fivefold by way of the five kinds of jhāna.

Table 2.3: Combinations of Mental Factors

Guide to §19

Supramundane first jhāna consciousness – On the supramundane jhānas, see I, §§ 31-32

Excluding the two illimitables: The illimitables of compassion and appreciative joy are not found in the supramundane cittas because they always take the concept of living being as their object, while the path and fruition cittas take Nibbāna as their object. The exemptions in (ii)-(v) should be understood by way of the elimination of the grosser jhāna factors at the different levels of supramundane jhāna.

Page 102*

§20 Summary

Respectively there are thirty-six , thirty-five, thirty-four and thirty-three in the last two. Thus in five ways they exist in the supramundane.

Sublime consciousness – 5 (Mahaggatacittāni)

Page 102*

§17 Fixed and Unfixed Adjuncts – (Niyataniyatabheda) – 17

Envy, avarice, worry, abstinence, compassion, (example: appreciative joy), and conceit arise separately and occasionally. So do sloth and torpor, but in combination. The remaining factors, apart from those mentioned above (52 -11 = 41), are fixed adjuncts. Now I shall speak of their combination accordingly. Page 94

Guide to §17

Of the fifty-two cetasikas, eleven are called unfixed adjuncts (aniyata yogī), because they invariably arise in their assigned types of consciousness to which they are allied. The remaining forty-one factors are called fixed adjuncts (niyatayogi) because they invariably arise in their assigned types of consciousness.

Ācariya Anuruddha will analyze each of the 121 cittas in terms of its constellation of associated cetasikas. This method of analysis is called the sangahanaya, the method of combinations. page 99

Combinations of Mental Factors- (Cetasikasangahanaya) – 33

Thirty-six factors arise in the supramundane (consciousness), Thirty-five in the sublime, thirty-eight in the sense sphere beautiful.

Twenty-seven in the unwholesome, twelve in the rootless. According to the way they arise their combination therein is fivefold.

Page 132

§20 Summary

There are respectively thirty-six, thirty-five, thirty-four, thirty-three in the last two. Thus in five ways they exist in the supramundane. page 102

§21 Analysis

(i) In the sublime types of consciousness, first in the three types of first jhana consciousness, thirty-five state enter into combination, namely, the thirteen ethically variable mental factors and twenty two beautiful mental factors, excluding the three abstinence (13 + 22 + 35). But here compassion and appreciative joy should be combined separately.

(ii) Similarly, in the second jhana consciousnes (all those are included) except inital application (34)

(iii) In the third jhāna consciousness, all except initial application and sustained application (33)

(iv) In the fourth jhāna consciousness, all except initial application sustained application and zest (32)

(v) In the fifteen (types of) fifth jhāna consciousness the illimitables are not obtained (30).

Thus altogether, for the twenty-seven types of sublime consciousness, the combination is five fold by of the five kinds of jhāna.

Guide to §21

Sublime Consciousness – (Mahaggatacittāni) – 5

Three types of first jhāna consciousness: That is, wholesome, resultant, and functional.

Excluding the three abstinence: The abstinence are not included in the sublime consciousness because one who is absorbed in jhāna is not, at that time, deliberately refraining from some type of wrongdoing.

Compassion and appreciative joy should be combined separately:

Compassion takes as object beings who are afflicted by suffering, appreciative joy takes as object beings who have achieved success and happiness. Compassion occurs in the mode of commiseration, appreciative joy in the mode of rejoicing. Hence because of their contrary objects and modes of occurrence, the two cannot coexist in the same citta. While one or the other may be associated with this consciousness, they both may be absent. page 103

Page 103

§22 Summary

Sense-Sphere Beautiful Consciousness – (Kamavacara-Sobhanacittāni) – 12

There are respectively thirty-five, thirty-four, thirty-three, thirty-two, and thirty. Fivefold is the combination in the sublime.

§23 Analysis

(i) In the sense-sphere beautiful types of consciousness, first in the wholesome types of consciousness, in the first couplet thirty-eight state enter into combination, namely, the thirteen ethically variable mental factors and the twenty-five beautiful mental factor (13 + 25 = 38). But here the (two) illimitables and the (three) abstinence should be combined separately.

(ii) Similarly in the second couplet, (all those are included) excluding knowledge (37)

(iii) In the third couplet, (all those are included) excluding knowledge (37)

(iv) In the fourth couplet (all) those are included excluding knowledge and zest

In the functional types of consciousness, in the four couplets those (mental factors) are included in the same four ways, except that the abstinence are excluded (35,34,34,33)

So too, in the resultant types of conciousness, those (mental fators

Thus altogether, for the twenty-four sense-sphere beautiful types of consciousness, the combination is twelvefold by way of the couplets.

Guide to §23

The first couplet: The couplets spoken of in this passage are the pairs of prompted and unprompted cittas. These do not differ in their constituency of cetasikas, and thus can be analyzed together.

The (three) abstinence should be combined separately: Because the abstinence have different spheres of application – speech, action, and livelihood – only one can occur in any given citta, as determined by this kind of wrong doing one is intending to refrain from, Since the abstinence only arise on occasions of deliberate restraint, they need not be present in the type of consciousness. page 104

Excluding zest: The third and fourth couplets are the cittas accompanied by equanimous feeling (upekkhā); these exclude zest (pīti), which can occur only in connection with joyful feeling (somanassa)

the abstinence because Arahants, having cut off all defilement, do not need to deliberately refrain from evil deeds.

Functional types of consciousness: Functional cittas of beautiful class arise only in Arahants. These cittas exclude the abstinence because Arahants, having cut off all defilements, do not need to deliberately refrain from evil deeds.

Resultant types: Sense-sphere resultants exclude the illimitables because they take solely sense-sphere phenomena as their object, while the illimitables take the concept of beings as their object; while the illimitables take the concept of beings as their object; they exclude the abstinence because there is no refraining from wrong deeds on the occasion of sense-sphere resultants.

With respect to sense-sphere consciousness with roots – wholesome, resultant, and functional – there arise in the wholesome (first pair) thirty-eight, twice thirty-seven (in the second and thirds pairs), and thirty-six (in the fourth pair). In the functional there are thirty-five (in the first pair), twice thirty-four (in the second and third pairs), and thirty-three (in the fourth pair). In the resultant there are thirty-three (in the first pair), twice thirty-two (in the second and third pairs), and thirty-one (in the fourth pair)

Page 105

§24 – Summary

With respect to sense-sphere consciousness with roots – wholesome, resultant and functional – there arise in the wholesome (first pair) thirty-eight, twice thirty-seven (in the second and third pairs), and thirty-six (in the fourth pair) In the functional there are thirty-five (in the first pair), twice thirty-four (in the second and third pairs), and thirty-three (in the fourth pair). In the resultant there are thirty-three (in the first pair), twice thirty-two (in the second and third pairs), and thirty one (in the fourth pair).

§25 – Distinctions Among the Beautiful Types

Here in, the abstinence are not found in the functional consciousness or the sublime consciousness, nor are the illimitables found in the supramundane, nor is the pair (the illimitables and abstinence) present in the sense-sphere resultants.

In the supreme (i.e. the Supramundane) the Jhāna factors area the basis of distinction, in the middle (i.e the sublime) the illimitable (and jhāna factors) and in the limited (i.e. the sense sphere beautiful) the abstinence, knowledge, and zest are the basis of distinctions.

Guide to §25

The Vibhāvinī-Tikā adds that in the “limited” or sense-sphere cittas the illimitables (compassion and appreciative joy) are also a basis of distinctions, since they distinguish the wholesome and functionals, in which they may be found, from the resultants, from which they are necessarily absent.

Page 106*

Unwholesome Consciousness – 7 – (akusalacittāni)

§26 – Analysis

(i) In the unwholesome types of consciousness, first in those rooted in greed, in the first unprompted consciousness nineteen states enter into combination, namely, the thirteen ethically variable mental factors and the four universal unwholesome mental factors, making seventeen, together with greed and wrong view. (13 + 4 + 2 = 19)

(ii) Similarly, in the second unprompted consciousness (the same seventeen are found together) with greed and conceit. (13+4+2=19)

(iii) Similarly, in the third unprompted consciousness, there are eighteen states, together with greed and wrong view but excluding zest (12+4+2=18)

(iv) Similarly, in the fourth (there are eighteen) with greed and conceit (12 + 4 + 2 = 18)

(v) In the fifth unprompted consciousness, that associated with aversion, these twenty states enter into combination – the above excluding zest but including the four: hatred, envy, avarice, and worry. But here envy, avarice and worry should be combined separately (12 + 4 + 4 = 20)

(vi) In the five types of prompted consciousness the above states should similarly be combined with this difference, that sloth and torpor are included. (Thus: 21; 21; 20; 20; 22)

(vii) In the type of consciousness connected with restlessness fifteen mental states occur, namely, eleven ethically variable factors excluding desire and zest, and the four universal unwholesome factors (11+4+15)

(viii) In the type of consciousness connected with doubt fifteen states are similarly obtained by excluding decision and incorporating doubt (10 + 4 + 1 = 15).

Thus altogether, for the twelve types of unwholesome consciousness, the combination becomes sevenfold when reckoned according to their different adjuncts.

Page 107*

Unwholesome Consciousness (Akusalacittani) – 7

Guide to §26

Those rooted in greed: The first and third unprompted cittas rooted in greed invariably include wrong view; the third, being accompanied by equanimity, excludes zest. The second and fourth may include conceit, but not as a matter necessity. Thus when conceit is absent they will contain eighteen and seventeen cetasikas, respectively.

That associated with aversion: This type of citta included twelve ethically variable factors, four unwholesome universals, and the four additional states of the aversion class – hatred, envy, avarice, and worry. The last three are mutually exclusive and may all be absent from this citta.

Connected with restlessness: The two cittas rooted in delusion exclude desire, as they are incapable of sustaining purpose activity. In the doubting consciousness, decision is replaced by doubt, the two being mutually incompatible.

Page 107-108*

§27 Summary

Rootless Consciousness (Ahetukacittāni) – 4

The determining consciousness (votthapana): This consciousness is the same as the mind-door adverting consciousness, which in the dive sense doors performs the function of determining the object...

The investigating consciousness accompanied by joy: This citta, a wholesome kamma resultant arisen in regard to an exceptionally desirable object, includes zest because the associated feeling is joy. In this citta and those to follow, energy is excluded, because these rootless types of consciousness are weak and passive… page 109

The triple mind element (manodhatuttika): This is a collective term for the five-door adverting consciousness (pañcadvārāvajjana)

Pair of rootless rebirth-linking types of consciousness (patisandhi): These are the two kinds of investigating consciousness accompanied by equanimity. Their role in rebirth-linking is explained at III, §3. page 109

§28 Analysis

(i) In the rootless types of consciousness, first in the smile-producing consciousness, twelve ethically variable state, excluding desire, enter into combination (7 + 5 = 12)

(ii) likewise they occur in the determining consciousness, excluding desire and zest (7 +4 +11)

(iii) In the investigating consciousness accompanied by joy, all those except desire and energy occur (7+4=11)

(iv) In the triple mind element and in the pair of rootless rebirth linking types of consciousness, all those except desire, zest, and energy occur (7+3=10).

(v) In the two types of fivefold sense consciousness, all those enter into combination except the occasionals

§29 Summary

Twelve, eleven, ten, seven, – thus the combination in the eighteen rootless types of consciousness is fourfold.

In all the rootless the seven (universals) occur. The rest (the occasionals) arise according to the types. Thus in detail the combinations are told in thirty-three ways.

§30 Conclusion

The associations.. of the mental adjuncts: This refers to the association of each cetasika with the different cittas in which it is found, explained in §§10-17.

The combinations of the mental adjuncts: This refers to analysis of each citta into its component cetasikas, explained in §§18-29.

Let one explain their classification, etc.: The author advises the student to categorize the cetasikas by way of the cittas to which they pertain… page 110

Guide to §30

The associations … of the mental adjuncts: This refers to the association of each cetasika with the different cittas in which it is found

The combinations of the mental adjuncts: This refers to the analysis of each citta into its component cetasikas, explained in. For a comprehensive view of both the method of association and the method of combination together Table 2.4 at the end of this chapter.

Let one explain their classification: the author advises the student to categorize the cetasikas by way of the cittas to which they pertain. For example, the seven universals are eighty-nine of because they arise in all cittas. Initial application is fifty-fold because it arises in fifty-five cittas. The cetasikas can further be dived by way of plane, kind associations in accordance with their host consciousnesses.

Thus ends the second chapter

in the Manual of Abhidhamma entitled

the Compendium of Mental Factors