Kāyassa kammaññabhāvo
kāyakammaññatā. Cittassa kammaññabhāvo cittakammaññatā. Tā
kāyacittākammaññabhāvavūpasamalakkhaṇā,
kāyacittākammaññabhāvanimaddanarasā, kāyacittānaṃ
ārammaṇakaraṇasampattipaccupaṭṭhānā, kāyacittapadaṭṭhānā.
Kāyacittānaṃ akammaññabhāvakarāvasesanīvaraṇādipaṭipakkhabhūtā,
pasādanīyavatthūsu pasādāvahā, hitakiriyāsu
viniyogakkhamabhāvāvahā suvaṇṇavisuddhi viyāti daṭṭhabbā.
（22）～（23）身（受想行）的适业状态为「身适业性」。心的适业状态为「心适业性」。它们有寂灭身心的不适业状态的特相；[PTS
466]
有破除身心的不适业状态的作用；以身的把握所缘的成功为现状；以身心为近因。当知它们是对治除了（掉举、惛沉、睡眠、见、慢等）以外而使身心的不适业状态的诸盖的，能于信乐事中取来信乐，能于利益的行为中而取堪任适当的状态，正如纯金相似。
Ñ(XIV,147): (xxii)-(xxiii) The wieldy
state of the [mental] body is wieldiness of body. The wieldy state of
consciousness is wieldiness of consciousness. They have the
characteristic of quieting unwieldiness in the [mental] body and in
consciousness. [466] Their function is to crush unwieldiness in the
[mental] body and in consciousness. They are manifested as success in
making [something] an object of the [mental] body and consciousness.
Their proximate cause is the [mental] body and consciousness. As
bringing trust in things that should be trusted in and as bringing
susceptibility of application to beneficial acts,.like the refining
of gold, they should be regarded as opposed to the remaining
hindrances, etc., that cause unwieldiness in the [mental] body and in
consciousness.
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