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Thus, the wholesome immaterial sphere consciousness should be understood. The other, however, the supramundane wholesome consciousness, is onefold due to having Nibbāna as its object; twofold due to the division of definite and indefinite bases; threefold due to being attained by the three doors to liberation; fourfold due to the division of the four path-applications. Namely – the stream-entry path consciousness, which abandons the fetters of personality view, doubt, and adherence to rites and rituals; the once-returner path consciousness, which attenuates lust, hatred, and delusion; the non-returner path consciousness, which completely abandons sensual lust and ill-will; the Arahant path consciousness, which abandons lust for form, lust for the formless, conceit, restlessness, and ignorance – this is called the fourfold supramundane wholesome consciousness. Each of these, moreover, becomes fivefold due to the division of jhana factors; therefore, it becomes twentyfold. All of this, arisen through the power of supramundane development, produces the four noble persons through the arising of fruits corresponding to the paths. Thus, the supramundane wholesome should be understood. 28. Eight in the sensual sphere, Five in the form sphere, Four in the formless; Four supramundane, Thus, wholesome are twenty-one. 29. By mindfulness free from wholesome and unwholesome, And the wholesome that is wholesome in the wholesome, Attained by the sage, the master, in the four planes, All that has been spoken, has been spoken by me. The unwholesome, however, is onefold from the plane, only belonging to the sensual sphere, and by way of definite and indefinite objects, it is one-rooted Due to the nature of their roots, and whether they generate rebirth or not, they are of two kinds. And due to their connection with the three feelings, they are of three kinds by root: greed-rooted, hatred-rooted, and delusion-rooted. Among these, the greed-rooted, due to differences in joy, equanimity, and wrong view, is of eight kinds. Namely: One accompanied by joy, connected with wrong view, unprompted; one prompted. One accompanied by joy, disconnected from wrong view, unprompted; one prompted. One accompanied by equanimity, connected with wrong view, unprompted; one prompted. One accompanied by equanimity, disconnected from wrong view, unprompted; one prompted. Indeed, when one, holding a wrong view like "no danger in sensual pleasures," and merely delighted and satisfied, enjoys sensual pleasures, or believes in auspicious signs as essential, with an unprompted mind, naturally intense, then the first unwholesome consciousness arises. But when with a weak, prompted mind, then the second arises. When, not holding a wrong view, but merely delighted and satisfied, one engages in sexual misconduct, or covets another's prosperity, or steals another's property, with an unprompted mind, naturally intense, then the third arises. When with a weak, prompted mind, then the fourth arises. But when, due to not attaining sensual pleasures, or the absence of other causes for joy, they are devoid of joy in all four instances, then the remaining four, accompanied by equanimity, arise. Thus, the greed-rooted, due to differences in joy, equanimity, and wrong view, should be understood as eightfold. The hatred-rooted, however, being always based on aversion, is of one kind. But due to the difference of unprompted and prompted, it is twofold: accompanied by displeasure, connected with aversion, unprompted; and prompted. Its arising should be understood during intense or weak engagement in killing and so forth. The delusion-rooted, too, due to its connection with doubt and restlessness, is of two kinds, accompanied by equanimity. accompanied by doubt, accompanied by equanimity, accompanied by restlessness. Its arising should be understood at times of indecision and distraction. Thus, the twelve kinds of unwholesome consciousness should be understood. All of these, according to their nature, lead to rebirth in the lower realms, and even in the higher realms, they produce a special kind of suffering. 30. Due to the root of greed, eight; Due to the root of hatred, two; Due to the root of delusion, two; Thus, they are twelvefold. 31. The evil mind spoken of as evil among evils and non-evils; That, free from evil and non-evil, has been declared by me. The other, the indeterminate, is of one kind, being result-free. By division of class, it is twofold: resultant consciousness and functional consciousness. Among these, resultant consciousness is fourfold by division of plane: sensory-sphere, fine-material-sphere, immaterial-sphere, and supramundane. Among these, sensory-sphere is twofold: wholesome resultant and unwholesome resultant. Wholesome resultant is twofold: with roots and without roots. Among these, resultant consciousness with roots, like its wholesome counterpart, is eightfold by division of application of joy, equanimity, and knowledge. That is to say: accompanied by joy, associated with knowledge, unprompted; prompted; accompanied by joy, dissociated from knowledge, unprompted; prompted; accompanied by equanimity, associated with knowledge, unprompted; prompted; accompanied by equanimity, dissociated from knowledge, unprompted; prompted; This is called the eightfold resultant with roots. However, just as its wholesome counterpart arises in six objects through acts of giving and so on, this does not do so in the same way. This indeed arises only in the six objects included in limited phenomena, in the manner of rebirth-linking, life-continuum, death, and registration. And even though there is no difference in the associated phenomena, the resultant is to be understood as effortless, like a facial reflection in a mirror, and the wholesome as effortful, like the face itself. The place of their ripening should be understood. For these ripen by becoming rebirth-linking, life-continuum, death, and registration. 32. For devas of the sensory-sphere, and humans These, for them, indeed; For those with two or three roots, Rebirth-linking consciousnesses arise. 33. Then, having arisen in the life-process, Life-continuum for the duration of life; And having become a strong object, It is also 'that-object' (tadārammaṇa). 34. Then, at the time of death, Having become 'cutting-off' (death consciousness), it proceeds; Thus, in four instances, They are said to ripen. 35. The great resultants are similar To the wholesome [consciousness] of their respective planes, except for; The door of action and the action itself, And the basis of meritorious deeds. 36. Indeed, because they do not generate intimation, And because of their non-resultant nature; And because they do not proceed [to generate new kamma], Resultants are not similar to merits. 37. Indeed, because their objects are limited, For them, exclusively; Compassion and sympathetic joy Never arise in them. 38. Likewise, the three abstinences Do not arise in them; For the five precepts are said By the Teacher to be wholesome. 39. Likewise, it is declared That there are no dominants here; Because they do not arise By making desire etc. their leading factor. 40. Indeed, the distinction of unprompted and prompted From merit; Should be known by the wise, Both from the cause and in the results. 41. Because the results of merits are inferior etc., By those who speak of merits; The results are declared To be inferior etc. 42. This eightfold consciousness, Exclusively with a physical base; Arises in the sense-sphere world, But does not arise elsewhere. Thus far, the resultant consciousness with roots should be understood. However, the rootless resultant consciousness is: eye-consciousness accompanied by equanimity, devoid of roots like non-greed; ear-consciousness accompanied by equanimity; nose-consciousness accompanied by equanimity; tongue-consciousness accompanied by equanimity; body-consciousness accompanied by pleasure; rootless mind-element receiving accompanied by equanimity; rootless mind-consciousness-element investigating accompanied by joy; and rootless mind-consciousness-element investigating accompanied by equanimity. This indeed is called the eightfold rootless resultant consciousness. This eightfold [consciousness] is of one kind in terms of having a fixed base, and of two kinds in terms of having fixed or unfixed objects. Among these, the fivefold sense-consciousness has fixed objects, and the remaining three have unfixed objects. Pleasure It is threefold due to its connection with pleasant, unpleasant, and neutral feeling. Among these, body-consciousness is accompanied by pleasure. The two-place investigating consciousness is conjoined with joy and equanimity. The rest are conjoined with equanimity. It is fivefold by way of seen object, heard object, smelt/tasted/touched object, seen-heard-smelt/tasted/touched object, and seen-heard-smelt/tasted/touched-cognized object. Among these, eye-consciousness has a seen object. Ear-consciousness has a heard object. The three of nose, tongue, and body consciousness have smelt/tasted/touched objects. The mind-element receiving consciousness has seen-heard-smelt/tasted/touched objects. The remaining two mind-consciousness elements have seen-heard-smelt/tasted/touched-cognized objects. From the perspective of base, it is sixfold. How? For eye-consciousness, the eye itself is the base. Similarly, for ear, nose, tongue, and body consciousness, the ear, nose, tongue, and body are the bases. For the remaining three, the heart-base itself. From the perspective of object, it is sevenfold. How? Eye-consciousness has only a visible object. Similarly, ear, nose, tongue, and body consciousness have, in order, sound, smell, taste, and tangible objects. The mind-element has the five objects beginning with visible form. The remaining two mind-consciousness elements have six objects. All these rootless resultant consciousnesses