What Arises With Consciousness?

Arising together and ceasing together [with consciousness], having the same object and the same base [as consciousness], and joined to mind: fifty-two states are recognized as mental factors.

How? I. (1) Contact, (2) feeling, (3) perception, (4) volition, (5) one-pointedness, (6) the life faculty, and (7) attention: these seven mental factors are called common to all consciousness.

II. (1) Initial application, (2) sustained application, (3) decision, (4) energy, (5) zest, and (6) desire: these six mental factors are called occasional. Thus these thirteen mental factors, together, should be understood as the ethically variable ones.

III. (1) Delusion, (2) shamelessness, (3) fearlessness of wrongdoing, (4) restlessness, (5) greed, (6) wrong view, (7) conceit, (8) hatred, (9) envy, (10) avarice, (11) worry, (12) sloth, (13) torpor, and (14) doubt: these fourteen mental factors are called unwholesome.

IV. (1) Faith, (2) mindfulness, (3) shame, (4) fear of wrongdoing, (5) non-greed, (6) non-hatred, (7) neutrality of mind, (8) tranquillity of the mental body, (9) tranquillity of consciousness, (10) lightness of the mental body, (11) lightness of consciousness, (12) malleability of the mental body, (13) malleability of consciousness, (14) wieldiness of the mental body, (15) wieldiness of consciousness, (16) proficiency of the mental body, (17) proficiency of consciousness, (18) rectitude of the mental body, and (19) rectitude of consciousness: these nineteen mental factors are called common to the beautiful.

V. (1) Right speech, (2) right action, and (3) right livelihood: these three are called abstinences.

VI. (1) Compassion and (2) appreciative joy: these are called the illimitables.

VII. Together with the wisdom faculty, these twenty-five in all should be understood as the beautiful mental factors.

Thus far: thirteen are ethically variable, fourteen likewise are unwholesome, and twenty-five are beautiful — so fifty-two, it is said.

From here on, the association of these mind-conjoined states, each in its fitting way, with the types of consciousness will be told.

Seven are joined everywhere; the occasionals, each in its own fitting way; the fourteen only with the unwholesome states; and the beautiful only with the beautiful.

How? (i) First, these seven factors common to all consciousness are found in all eighty-nine types of consciousness.

Among the occasionals, however:

(ii) Initial application arises in fifty-five types of consciousness: in the sense-sphere cittas, excluding the two sets of fivefold sense-consciousness, together with the eleven types of first-jhāna consciousness.

(iii) Sustained application arises in sixty-six types of consciousness: in those [fifty-five], together with the eleven types of second-jhāna consciousness.

(iv) Decision [arises] in the types of consciousness excluding the two sets of fivefold sense-consciousness and that accompanied by doubt.

(v) Energy [arises] in the types of consciousness excluding five-door-adverting, the two sets of fivefold sense-consciousness, receiving, and investigating.

(vi) Zest [arises] in the types of consciousness excluding those accompanied by displeasure, those accompanied by equanimity, body-consciousness, and fourth-jhāna consciousness.

(vii) Desire is found in the types of consciousness excluding the rootless and the [two] cittas of sheer delusion.

Those types of consciousness, in order, are: sixty-six, fifty-five, eleven, sixteen, seventy, and twenty — each without its occasional. Fifty-five, sixty-six, seventy-eight, seventy-three, fifty-one, and sixty-nine — each with its occasional.

(i) Among the unwholesome factors, these four — delusion, shamelessness, fearlessness of wrongdoing, and restlessness — are called universal to the unwholesome. They are found in all twelve unwholesome cittas.

(ii) Greed is found only in the eight cittas accompanied by greed.

(iii) Wrong view [is found] in the four associated with wrong view.

(iv) Conceit [is found] in the four dissociated from wrong view.

(v) Hatred, envy, avarice, and worry [are found] in the two cittas associated with resistance.

(vi) Sloth and torpor [are found] in the five prompted cittas.

(vii) Doubt is found only in the citta accompanied by doubt.

Four are found in all unwholesome states; three, in those rooted in greed; four, in those rooted in hatred; and likewise two, in the prompted. Doubt is found in the citta accompanied by doubt. Thus these fourteen are associated with the twelve unwholesome cittas alone, in five ways.

(i) Among the beautiful factors, first, these nineteen universal beautiful factors are present in all fifty-nine beautiful cittas.

(ii) The three abstinences, in the supramundane cittas, are always found together, fixed as one. But in the mundane, they appear only sometimes, and only separately, in the sense-sphere wholesome cittas.

(iii) The illimitables arise, at times and separately, in twenty-eight cittas: the twelve sublime cittas excluding the fifth jhāna, together with the sense-sphere wholesome and the sense-sphere functional-with-roots cittas.

(iv) Wisdom enters into association with forty-seven cittas: the twelve sense-sphere cittas associated with knowledge, together with all thirty-five sublime and supramundane cittas.

Nineteen states arise in fifty-nine cittas, three in sixteen, and two in twenty-eight; wisdom is declared to be in forty-seven. Thus the beautiful are associated only with the beautiful, in four ways.

Envy, avarice, worry, the abstinences, and compassion and the rest [appreciative joy] arise separately and only at times; so does conceit; so too, together, do sloth and torpor. The remaining factors, following what has been said, are fixed adjuncts. I shall now speak, accordingly, of their combination.

Thirty-six states are found in the supramundane; thirty-five, in the sublime; thirty-eight, in the sense-sphere beautiful. Twenty-seven, in the unwholesome; twelve, in the rootless. According to how they arise, the combination there is fivefold.

How? (i) First, in the eight supramundane first-jhāna cittas, thirty-six states combine: the thirteen ethically-variable factors, together with the twenty-three beautiful factors excluding the two illimitables.

(ii) Likewise in the second-jhāna cittas, excluding initial application [35].

(iii) In the third-jhāna cittas, excluding initial and sustained application [34].

(iv) In the fourth-jhāna cittas, excluding initial application, sustained application, and zest [33].

(v) In the fifth-jhāna cittas too, those same [factors], accompanied by equanimity, combine [33]. Thus altogether, in the eight supramundane cittas, the combination is fivefold by way of the five jhānas.

Thirty-six, thirty-five, and thirty-four in order, then thirty-three twice over: thus they stand, five ways, in the supramundane.

Among the sublime cittas: (i) first, in the three first-jhāna cittas, thirty-five states combine: the thirteen ethically-variable factors, together with the twenty-two beautiful factors excluding the three abstinences. Here compassion and appreciative joy are to be added in one at a time.

(ii) Likewise in the second-jhāna cittas, excluding initial application [34].

(iii) In the third-jhāna cittas, excluding initial and sustained application [33].

(iv) In the fourth-jhāna cittas, excluding initial application, sustained application, and zest [32].

(v) In the fifteen fifth-jhāna cittas, the illimitables are not obtained at all [30]. Thus altogether, in the twenty-seven sublime cittas, the combination is fivefold by way of the five jhānas.

Thirty-five, thirty-four, and thirty-three in order, then thirty-two, then thirty: five ways in the sublime.

Among the sense-sphere beautiful cittas, first in the wholesome: in the first couplet, thirty-eight states combine — the thirteen ethically-variable factors together with the twenty-five beautiful factors. Here the two illimitables and the three abstinences — five in all — are each to be added in one at a time.

(ii) Likewise in the second couplet, excluding knowledge [37]. (iii) In the third couplet, associated with knowledge, excluding zest [37]. (iv) In the fourth couplet, those same, excluding both knowledge and zest [36].

In the functional cittas, in the same four couplets, those combine in the same four ways, except that the abstinences are excluded [35, 34, 34, 33]. So too in the resultant cittas, those combine, except that both the illimitables and the abstinences are excluded [33, 32, 32, 31]. Thus altogether, in the twenty-four sense-sphere beautiful cittas, the combination is twelvefold by way of the couplets.

Thirty-eight, then twice thirty-seven, then thirty-six, in the wholesome; thirty-five, then twice thirty-four, then thirty-three, in the functional; thirty-three, then twice thirty-two, then thirty-one, in the resultant — thus [runs the count] for the sense-sphere mind with roots, wholesome, resultant, and functional.

Here the abstinences are absent in the functional and in the sublime; the illimitables, in the supramundane; and both together, in the sense-sphere resultant. In the supreme [supramundane], the jhāna factors mark the distinctions; in the middling [sublime], the illimitables [and jhāna factors]; and in the limited [sense-sphere beautiful], the abstinences, knowledge, and zest.

Among the unwholesome, first in those rooted in greed: in the first, unprompted [citta], nineteen states combine — the thirteen ethically-variable factors together with the four universal unwholesome factors [seventeen], together with greed and wrong view.

(ii) Likewise in the second, unprompted, with greed and conceit [nineteen]. (iii) In the third, likewise, excluding zest, with greed and wrong view [eighteen]. (iv) In the fourth, likewise, with greed and conceit [eighteen].

(v) In the fifth — unprompted, associated with resistance — those same [seventeen], excluding zest, combine together with these four: hatred, envy, avarice, and worry [twenty]. Here envy, avarice, and worry are each to be added in one at a time.

(vi) In the five prompted cittas, [the count proceeds] likewise, distinguished by the addition of sloth and torpor.

(vii) In the citta accompanied by restlessness, excluding desire and zest, fifteen states combine — eleven ethically-variable factors together with the four universal unwholesome factors.

(viii) In the citta accompanied by doubt, lacking decision, that same fifteen — accompanied by doubt — are obtained. Thus altogether, in the twelve unwholesome cittas, though each is composed individually, by count they fall into seven kinds of combination.

Nineteen, eighteen, twenty, twenty-one, twenty, twenty-two, fifteen: thus they stand, seven ways, in the unwholesome. The four universals, and ten others held in common: these fourteen are declared to be joined with all the unwholesome.

Among the rootless, first in the smile-producing citta: twelve ethically-variable factors, excluding desire, combine.

(ii) Likewise in the determining citta, excluding desire and zest. (iii) In the joy-accompanied investigating citta, excluding desire and energy. (iv) In the triple mind-element and the pair of rootless rebirth-linking cittas, excluding desire, zest, and energy. (v) In the two sets of fivefold sense-consciousness, those same [factors], excluding all the occasionals, combine. Thus altogether, in the eighteen rootless cittas, by count, the combination falls into four kinds.

Twelve, eleven, ten, and seven: thus the combination among the eighteen rootless cittas is fourfold. Among all the rootless, the seven [universals are always present]; the rest, as fitting. Thus, in detail, the combination has been told in thirty-three ways.

Having thus understood the association and the combination of these mind-conjoined states, one should point out their division, each in its fitting way, together with its consciousness.

Thus ends, in the Compendium of the Things Contained in the Abhidhamma, the second chapter, called the Compendium of Mental Factors.