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Desire, and mind, and energy, and investigation, so said by the Teacher; the Lord of the world declared, there are four kinds of dominants. 557. Making desire the chief, making desire the forefront; at the time of the mind's arising, it is called the dominant of desire. 558. This same method should be known, in the other three as well; it is designated as dominant, a helper by way of being chief. 559. Enlightening the wise mind, a varied and excellent fire for the fuel of foolish minds; whoever understood this sweet wisdom, that one understood the entire word of the Victor. Thus ends the section on miscellaneous topics in the Abhidhammāvatāra, the Eighth Chapter. 9. Ninth Chapter Section on the condition of wholesome results 560. The thirty-two resultant minds, which are solely mundane; for these resultant minds, in rebirth-linking and in the course of existence. 561. Wholesome and unwholesome formations, etc., how they are causes for whom; likewise in existences, etc., they should be understood by the discerning. 562. Three existences, and four wombs, five destinations; consciousness There are seven abodes, nine dwellings are declared. 563. Eight volitions, called meritorious formations in the sense-sphere, are for the nine resultant consciousnesses, in the happy destination of the sense-sphere. 564. By various momentary karma-conditions and supporting conditions, there are indeed two kinds of conditions for them, at rebirth-linking. 565. Except for the minor resultants, accompanied by equanimity, and the rootless mind-consciousness element, there are two kinds of conditions in the course of life. 566. Those same volitions are two kinds of conditions in the fine-material existence, for the five resultant consciousnesses, indeed in the course of life. 567. For the eight minor ones, in the unhappy destination of the sense-sphere, they are conditions in the course of life, but not at rebirth-linking. 568. They are of the kind stated, in the happy destination of the sense-sphere, for the sixteen resultants, in the course of life and at rebirth-linking. 569. Meritorious formations in the fine-material sphere, in the fine-material realm, are conditions for the five resultant consciousnesses, at rebirth-linking. 570. These demeritorious formations, in the unhappy destination of the sense-sphere, are of two kinds, conditions for one consciousness, at rebirth-linking. 571. For six, they are only in the course of life, not at rebirth-linking; for all seven, they are in existence, in the course of life and at rebirth-linking. 572. For those seven, in the happy destination of the sense-sphere, similarly, they are conditions in the course of life, but not at rebirth-linking. 573. For those four consciousnesses, in the fine-material existence, similarly, they are conditions in the course of life, but not at rebirth-linking. 574. And that sense-sphere existence, in the attainment of undesirable forms and so on; undesirable forms and so on, do not exist in the Brahma-world. 575. Similarly, the imperturbable formation, in the immaterial realm, for the four resultant consciousnesses, in the course of life and at rebirth-linking. 576. Thus, in these existences, at rebirth-linking and in the course of life, how they are conditions, should be known by one who discerns. 577. This same method should be known, in the wombs and so on; this is merely an illustration, starting from the beginning. 578. The meritorious formation, without distinction, in both existences, having given rebirth-linking, generates all results. Thus it should be known in the four wombs, such as the egg-born; And in the two destinies of many devas and humans. Thus also in the stations of consciousness with diverse bodies and so on; And in the four kinds of abodes of beings as described. Thus the meritorious volitional formation, appropriately in existences and so on; Becomes a two-fold condition for twenty-one resultant states. The unmeritorious volitional formation in the sense-sphere, in existences, in the four wombs; In the three destinies, and in one station of consciousness. And in one abode of beings, It becomes a two-fold condition; For seven resultant consciousnesses, In both rebirth and continuity. Likewise the imperturbable volitional formation, again in one formless existence; And in one womb, and in one destiny. In the three stations of consciousness, in the four kinds of abodes of beings; It becomes a two-fold condition for four resultant consciousnesses. By means of rebirth and continuity, in existences and so on; The formations should be known, and for which they are conditions. There is no transmigration of material and immaterial phenomena; If there is no transmigration, how can there be rebirth? There is no transmigration of consciousness from a past existence to here; Therefore, without a cause, its manifestation is not found. Only material and immaterial phenomena, having rightly received conditions, arise; Thus arising, having received conditions. It is said by convention to go to another existence; There is no being, no life, nor any self found. Making this clear, the process of rebirth; I will explain well, understand this very difficult point. Indeed, in the past existence, for that one nearing death; Like a green palm leaf, placed in the sun. As the body withers, and the eye faculty and so on are lost; Only the heart-base remains, with the body-sensitivity. Consciousness supported by the base, exists at that moment; The karma previously accumulated, whether meritorious or unmeritorious. Taking karma or a karma-sign as its object, it proceeds. Thus proceeding, that consciousness, having obtained conditions. 596. Covered by ignorance, in objects of danger, moreover; Craving bends the volitional formations, and the co-born ones throw them forth, moreover. 597. Not dying by craving, that, by the power of continuity, moreover; From this shore, moreover, having grasped a rope. 598. This is a transgression of the matrix, it abandons the former support; The other, born of kamma, having grasped the support. 599. That, moreover, by objects and so on, by conditions, proceeds; The former is here the decease, the latter is rebirth-linking. 600. That, neither from the former existence has come here; Nor, without kamma and so on as cause, has it appeared. 601. Here, of this mind, of this consciousness, from the former existence, moreover; Its not coming here, arises from past existence's causes. 602. Echoes, lamps, seals, and so on, are here illustrations; Just as, having come elsewhere, they are caused by sound and so on. 603. Just so, consciousness, should be understood by the discerning one; From the bond of continuity, there is not either oneness or difference. 604. If there is a bond of continuity, there would be absolute oneness; That which arises from milk as curds, would never occur. 605. But if, moreover, absolute difference were to be; The man who owns the milk, would not be the owner of the curds. 606. Therefore, here, moreover, absolute oneness or difference; Should not be accepted, by the wise one who knows the doctrine. 607. Is it not so, that in such non-transference and appearance of it; Those aggregates that arise in this human existence. 608. Since they cease here, of kamma, the cause of results; And from its going elsewhere, of that which was done here. 609. Of another, and from another, would that result be from kamma; Therefore, this is not good, this entire arrangement. 610. This result in the continuity, is neither of another nor from another; The formation of seeds, is a proof of this meaning. 611. In one continuity, moreover, the result that occurs, moreover; Neither of another, nor from another. it is. 612. The preparation of seeds is the means to this end; When seeds are prepared with honey and so on. 613. The continuation of that seed, first receiving the condition, Becomes sweet in its fruit after a period of time. 614. For those seeds, even their preparation Does not reach the state of fruit; this too should be understood thus. 615. That which is applied in childhood through knowledge, skill, medicine, etc., Should be made manifest as yielding fruit in old age. 616. Even so, that action, whether existing or not, Becomes a condition for the fruit, or else it is non-existent. 617. If it is existing, then at the moment of its occurrence, It must be a result with this very cause. 618. Or if it is non-existent, having ceased, it becomes a condition Before the moment of occurrence, afterwards there would be a constant fruit. It is said: 619. Action is a condition by being done, therefore it is not a constant fruit; Actions like a guarantee should be known as an example. 620. That action, by being done, is a condition for the fruit; It is not due to its existence, nor its non-existence. 621. This Abhidhammāvatāra, illuminating the ultimate truth, Should be listened to by listeners, increasing joy and wisdom. Thus ends the ninth chapter, called the Exposition of the Condition of the Result of Merit, in the Abhidhammāvatāra. 10. The Tenth Chapter Exposition of the Division of Form 622. The form mentioned at the beginning, immediately after mind-born things, I shall now briefly explain its division. 623. That which is afflicted is form, or that which afflicts; He who has transcended forms and formless existences, the Beautiful One, spoke of form. 624. That form is of two kinds, by the division of primary elements and derivatives; The great elements are fourfold, the derivatives are twenty-four. 625. The earth element and water, fire and air likewise; These four are the great elements, taught as the great elements. 626. Because they are great and manifest, or because they are like great elements, Or because they deceive with what is not real, they are designated as great elements. 627. Eye, ear and nose,