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excluding the five unwholesome, just twenty consciousnesses, together with his own fruit. For the Once-returner there, and also for the Non-returner, twenty consciousnesses arise, pub... without the first fruit. 250. For the Arahant, there fifteen minds there; For the ordinary person, a being, in the second formless realm. 251. Twenty-three minds arise, thus having said, one should explain; For the three trainees here, nineteen minds. 252. Only fourteen minds, in the second formless realm; Twelve functional, one resultant, the fruit for the Arahant. 253. For the ordinary person, a being, in the third formless realm; Twenty-two minds, arise, thus one should declare. 254. Only eighteen minds, arise for the Stream-enterer; For the Once-returner, those, excluding the first fruit. 255. Among those stated for the Once-returner, excluding the second fruit; Only eighteen minds, arise for the Non-returner. 256. Only thirteen minds, in the third formless realm; For the Arahant, a being, arise, thus one should specify. 257. Twenty-one minds, in the fourth formless realm; For the ordinary person, a being, arise, thus one should specify. 258. For the Stream-enterer, a being, seventeen, one should declare; For the Once-returner, those, excluding the first fruit. 259. Among those stated for the Once-returner, excluding the second fruit; Only seventeen minds arise for him, the Non-returner. 260. Only twelve minds, in the fourth formless realm; Arise for the Arahant, thus having said, one should explain. 261. For the lower formless brahmās, and the higher ones; Formless wholesome deeds, and functional ones also arise. 262. For the higher and higher formless ones, the lower and lower ones, however; Only formless states arise, because of seeing the danger, it is said. 263. Excluding the first path, the three higher wholesome deeds; Sense-sphere meritorious deeds, and the ten unmeritorious deeds as well. 264. Four formless meritorious deeds, all higher resultants; The first formless resultant, and nine sense-sphere functional deeds. 265. All formless functional deeds, forty-three minds; These arise, in the first formless realm. 266. All sense-sphere resultants, all exalted form-sphere; Mind-origination, mind-element. and two kinds of dejection. 267. The initial path has three kinds of results, and the formless attainments are above them; Forty-six are not found here, in the first formless realm. 268. Among the states of consciousness mentioned, in the first formless realm; Excluding the three first formless attainments, and their own results. 269. These forty arise, in the second formless realm; Thus, in the remaining two, it should be known, excluding the lower and lower ones. 270. Their own results, and the four unconditioned states; All are results, in the four formless realms. 271. With the determining consciousness, the eight great functional states in the sense sphere; And the four formless attainments, thirteen functional states arise. 272. For one whose defilements are destroyed, they arise, in the first formless realm; Twelve functional states arise, in the second formless realm. 273. Eleven functional states arise, in the third formless realm; Ten functional states should be known, in the fourth formless realm. 274. But for an Arahant, the states of consciousness, are nineteen; All are Arahant functional states, excluding the two kinds of adverting. 275. For the four fruit-attainers, and the three-rooted ordinary person; Thirteen states of consciousness, are declared to exist. 276. The four associated with knowledge, and the nine great results; And the form and formless results, these thirteen exist. 277. For the four fruit-attainers, and the two-rooted ordinary person; Four devoid of knowledge, only results arise. 278. For all three ordinary persons, and for the four noble beings; Seventeen states of consciousness, exist for all seven. 279. The two fivefold consciousnesses, and the three mind-elements; The investigating states and the determining state, these seventeen exist. 280. For the three lower fruit-attainers, and the three-rooted ordinary person; Nine wholesome states exist, and all four exalted states. 281. For the three ordinary persons, and for the three noble ones from the beginning; Thirteen states of consciousness, are stated to arise. 282. The eight sense-sphere wholesome states, those without wrong view from the unwholesome; And the four, and the one associated with restlessness, that makes thirteen. 283. For the two lower fruit-attainers, and all in ordinary people; A mind conjoined with dejection, only two arise. 284. For the three types of ordinary people, five indeed arise; Four conjoined with wrong view, and one conjoined with doubt. 285. For the four who are on the path, their own path-mind; Only one exists for them, thus it should be understood by explaining. 286. By me, the arising of minds, in existences and according to individuals; Has been explained for the understanding of monks. 287. Thus all these minds, due to distinctions of planes and individuals; Are manifold, this should be known by one who understands. 288. The distinction can be known by one who understands, according to what has been said; But this has been condensed by me, fearing prolixity of the text. 289. Looking at what precedes and follows, and reflecting again and again; Examining the meaning, it should be grasped by one who understands. 290. This Abhidhammāvatāra, which is excellent, A supreme lamp for the darkness of delusion of beings; Whoever always reflects upon it and recites it, Greed and hatred do not approach that person for long. Thus, in the Abhidhammāvatāra, the explanation of the arising of minds according to planes and individuals, The Fifth Chapter. 6. The Sixth Chapter Explanation of the Division of Objects 291. Now, concerning the objects of these minds, from here on; I shall explain, for without it there is no possibility. 292. Form, sound, smell, taste, touch, and mental objects; Six kinds of objects, say those skilled in the six objects. 293. Among these, dependent on the great elements, color arising from four causes; With appearance and impingement, is called the object of form. 294. Sound is indeed declared to be of two kinds, arising from mind and temperature; Only sound arising from mind, is that which arises from mind. 295. The sound that is not from mind, That arises from temperature; Both kinds of this sound, Are considered the object of sound. 296. That which is borne, or that which goes, or that which indicates, is smell; This arising from four causes, is accepted as the object of smell. 297. That which is tasted, or that which tastes, is called taste; That too, arising from four causes, is named the object of taste. That which is touched is tangibility, earth, fire, and wind. Tangibility is born of four elements, it is considered the object of touch. All name and form, except the five beginning with form; And characteristics and concepts are called mind-objects. Six objects are found in the sense-sphere realm; Three in the form realm, and in the formless, only one mind-object. Because they are momentary and subtle, they do not come into range; These are mind-objects, whose forms and so on, indeed. They should be rejected, as objects of each other; Not experiencing them, the mind is their object. And that "experiences" was said by the Teacher; Forms and so on are indeed objects of form and so on. For divine eye and other knowledges, forms and so on are indeed the objects; That they are not within range is also not appropriate. How can that which is a visual object be a mind-object? If so, then how can there be a rule for these? All these objects, are declared to be sixfold; They are considered manifold by way of limited, triple, and so on. All sense-sphere results, and the two rootless functional consciousnesses; Twenty-five are exclusively of limited objects. The five, such as desirable and so on, forms, sounds, and so on; Are the objects of the ten consciousnesses, in due order. All the five beginning with form, for the three mind-elements; For these thirteen, only the form aggregate is the object. Not formless, nor concept, not past, nor future; When making an object, the present is indeed the object. These thirteen consciousnesses, arise in the sense-sphere realm; Four in the form realm, and nothing in the formless realms. For the eight great results, and the three investigating consciousnesses; The six limited objects, like forms, are the objects in the six doors. The six limited objects, like forms, are the objects of the smile-producing consciousness; Present in the five doors, and three-timed in the mind-door. And the second formless consciousness, the fourth formless mind; Six-fold This is fixed, its range is the exalted. 315. Because its object is Nibbāna, it is entirely unlike any other; For minds free from defilements, its range is immeasurable. 316. Four devoid of knowledge, from wholesome kamma in the sense-sphere; And four from functional kamma, and the twelve unwholesome ones. 317. Their objects are limited, their range is the exalted; Because their objects are concepts, they are said to be indescribable. 318. Four connected with knowledge, from wholesome kamma and functional kamma; And the two supernormal knowledges, and the functional determining mind. 319. For these eleven, the range is threefold; Because their objects are concepts, they too are said to be indescribable. 320. As for the remaining minds, they are to be understood by the discerning as having indescribable objects. The section on limited objects is concluded. 321. The second formless mind, and the fourth formless mind; Six kinds of minds, may have exclusively past objects. 322. For the ten sense-consciousnesses, and the three mind-elements;