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then attains the state of registering. 398. The adventitious life-continuum, named 'registering'; The previous six resultants, with this become seven. 399. When in that door, a desirable-neutral object; Comes into range, then here, in the manner stated. 400. Just by the power of the object, the feeling changes; Therefore, the investigating mind is accompanied by equanimity. 401. In all four impulsions accompanied by equanimity; Four corresponding resultant minds arise from them. 402. Due to the similarity of feeling, and being entirely like the previous ones; They are called the four 'back-door life-continuum'. 403. These five resultants, with the previous seven; Together become twelve resultants, so it should be specified. 404. In the eye-door, and similarly, in the ear and other doors, it should be specified; Twelve, twelve resultants, these become sixty in total. 405. By a single volition, when an action is accumulated; Sixty resultants arise, there is no doubt. 406. Here, by taking and not taking, twelve in the eye-doors; And the ear-consciousness, etc., are four, thus sixteen. 407. In the same way, by the prompted three-rooted wholesome (karma); And by the unprompted and prompted accompanied by equanimity. 408. When karma is accumulated, by their three results; This same method applies to the rebirth connection given by them. 409. First, here, by the power of a desirable-neutral object; Having shown the process, in the two accompanied by equanimity. 410. Afterwards, it should be shown here, in the desirable object; In each and every door, twelve, just twelve. 411. Here, by taking and not taking, sixteen resultant minds; In the manner stated before, everything should be known completely. 412. By three-rooted karma, rebirth is three-rooted; This section, has been stated by me thus far. 413. One karma generates one connection (rebirth), not more than that; Many results, arises in the process of existence. 414. Just as from one seed, one sprout arises; Many fruits come from it, due to the cause and its process. 415. By a two-rooted kamma, the rebirth is two-rooted; This turn of events, it is said, has come in due course. 416. By a two-rooted kamma, accompanied by joy here; When kamma is exerted by an unprompted mind. 417. If rebirth is taken with a similar result; When a desirable object comes into the eye-door. 418. When that two-rooted (mind), accompanied by joy, devoid of knowledge, a wholesome mind, has run for seven moments and passed. 419. Making that very object, there arises immediately after; One similar, unprompted mind. 420. That indeed is the root bhavanga, and that object too; Both are declared to be its name. 421. Even when the two-rooted, prompted (mind) has run, similar to it; There arises the mind called "adventitious" (tadārammaṇa). 422. And likewise, for the two-rooted, in the sphere of desirable and neutral objects; Immediately after the javanas of the two accompanied by equanimity. 423. Two such tadārammaṇa minds arise; Their names are "back bhavanga" and "adventitious." 424. The two investigating minds, seeing, and receiving; These bhavangas, are indeed eight at the eye-door. 425. Thus, making eight at each, in the five doors; Forty results occur in the process of existence. 426. Here, by taking and not taking, at the eye-door, there are eight; Together with ear, nose, etc., there are indeed twelve. 427. Thus, by one volition, when kamma is exerted; Twelve results are declared to occur. 428. Even by the three two-rooted (kammas), with the rest being similar; This same method is considered for the result that has not taken rebirth. 429. By a two-rooted kamma, the rebirth is two-rooted; This turn of events, it is said, has been explained by me thus far. 430. By a two-rooted kamma, the rebirth is rootless; And this turn of events, in due course... has arrived. 431. In the two-rooted consciousnesses, in the four wholesome ones, by one of those actions, when it is performed, 432. for the one who has taken rebirth, which is the fruit of that, with equanimity, rootless, by the mind-consciousness element, 433. rebirth should not be called "similar to the action"; the action is two-rooted, the rebirth is rootless. 434. When he has attained wisdom, in the desirable and neutral objects, when they come into the range of the eye-door, and again for the being, 435. of any of the four two-rooted merits, at the end of the impulsion, this rootless mind, 436. arises as the object-taker, there is no doubt; and that is the root bhavanga, and also the object-taker. 437. When process-consciousnesses arise, such as eye-consciousness, the investigating consciousness is also accompanied by equanimity. 438. Excluding one of these, by taking and not taking here, the countable consciousnesses are indeed three. 439. When a desirable object comes into the range of the eye-door, then the investigating consciousness and the object-taking mind, 440. taking one of those accompanied by joy, and the previous three, there are indeed four. 441. Thus, four consciousnesses in each of the five doors, there are twenty consciousnesses, results in the process. 442. In the eye-door, four, by taking and not taking here, with ear, nose, etc., there are indeed eight rootless ones. 443. For one with rootless rebirth, there is no object-taker; for one with two-rooted rebirth, two-rooted or three-rooted, 444. by which fruit rebirth has arisen in a good destination, the object-taker may be equal to or inferior to that. 445. Referring to the human world, the eight rootless ones are spoken of; in all four miserable states, they are found in the process. 446. When the elder teaches the Dhamma to those in hell, and it rains, and he creates scent and wind, then, 447. seeing the elder, hearing the Dhamma, smelling the scent, drinking the water, touching the soft wind, and also. 448. The five eye-consciousness and so on, are born of merit. The two investigating consciousnesses, and one mind-element, are eight. 449. This discussion so far, is concerning desirable, and neutral-desirable objects, in the case of kamavacara meritorious javanas here. 450. That which was said for the sake of certainty, the tadārammaṇa consciousness, was indeed shown to be said, with reference to wholesome (kamma). 451. Here, in unwholesome thoughts, even those accompanied by joy, when they have desirable objects, and those four javanas have arisen. 452. The mind-consciousness element, accompanied by joy and rootless, arises immediately after, as tadārammaṇa. 453. In the six unwholesome thoughts, accompanied by equanimity, when they have neutral-desirable objects, and the javanas have arisen immediately after. 454. The mind-consciousness element, accompanied by equanimity and rootless, arises as tadārammaṇa, born of merit (or demerit). 455. In the case of one doubting or restless, regarding a desirable object, the tadārammaṇa consciousness, is accompanied by joy. 456. When the javana thought, accompanied by joy, has arisen, five tadārammaṇa consciousnesses, should be sought. 457. When the javana thought, accompanied by equanimity, has arisen, six tadārammaṇa consciousnesses, should be sought. 458. For one who has taken rebirth, with three-rooted joy, and has fallen from jhāna, when reviewing that jhāna. 459. The thought accompanied by displeasure, is for one who regrets. Tell, what tadārammaṇa consciousness, arises for him? 460. In the Paṭṭhāna, it is indeed denied, the arising of joy immediately after displeasure, or of displeasure itself. 461. And also, when a javana, has arisen concerning a developed (mahaggata) object, the tadārammaṇa consciousness, is indeed denied there. 462. Therefore, either bhavaṅga falls, or tadārammaṇa does not occur. What should be done? Tell, Abhidhammika. 463. The mind-consciousness element, accompanied by equanimity and rootless, can be tadārammaṇa, as a result of wholesome or unwholesome kamma. 464. What would be its advertence? That does not exist. How does it arise? What about bhavaṅga and advertences, and the path immediately after? And from the cessation of the fruit, for the bhikkhu emerging; Or thus for the fruit-consciousness, there is indeed no advertence. Even without advertence, consciousness arises, let it be; What is its object, tell me, if you know, O wise one. Indeed, without an object, consciousness does not arise; Among the limited forms and so on, whatever it takes as object, it arises. And the law of season and seed, the law of kamma and dhamma; And the law of consciousness, these are known as the five laws. There, by a single stroke, the bearing of fruits, flowers, and so on; Indeed, for all trees, this is the law of season. But for those respective seeds, the arising of similar fruits; The hole at the top of the coconut, this is from the law of seed. With three roots and with three roots, and with two roots and without roots; But because it gives results, this is the law of kamma. At the birth of the Bodhisatta, the trembling of the earth and so on; And many special qualities, this is the law of dhamma. When the sense-object in the sense-door, is indeed struck by it here; The arising of advertence and so on, this is the law of consciousness. The darkness in the hearts of the blind, this burning lamp that destroys; The wise one should constantly practice, if he desires the removal of the darkness of delusion. Now indeed for all these consciousnesses by me; For the understanding of bhikkhus, a miscellaneous section is taught. A spider named "Panthamakkaṭaka", indeed in the five directions; Having spread its thread there, it lies down in the middle of the web. In the first direction here, when the thread is indeed spread; By a creature, a moth, or struck by a fly. A little from its lying place, the spider moves; Going along the thread, it drinks its juice.