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are eightfold in terms of function. How? Eye-consciousness has the function of seeing. The remaining ones have the functions of hearing, smelling, tasting, touching, receiving, investigating, and registering. The consciousness that arises from the eye, or the consciousness that is dependent on the eye, is eye-consciousness. Similarly for ear-consciousness and so on. Among these, eye-consciousness has the characteristic of knowing visible form dependent on the eye. Its function is to have only visible form as its object. Its manifestation is being directed towards visible form. Its proximate cause is the passing away of the functional mind-element that takes visible form as its object. Similarly, ear, nose, tongue, and body consciousnesses have the characteristic of knowing sound, etc., dependent on the ear, etc. Their function is to have only sound, etc., as their objects. Their manifestation is being directed towards sound, etc. Their proximate cause is the passing away of the functional mind-elements that take sound, etc., as their objects. The mind-element receiving consciousness, however, has the characteristic of knowing visible form, etc., immediately after eye-consciousness, etc. The function of receiving at the beginning, the manifestation as such, the proximate cause of the disappearance of eye-consciousness and so on. The remaining two rootless mind-consciousness elements, are characterized by discerning six objects, have the function of investigating and so on, have the manifestation as such, and have the heart-base as their proximate cause. It should be understood thus. Among these, the first, since it occurs with an extremely desirable object, is accompanied by joy, and performs the function of investigating in the five doors, it ripens standing in the five doors. But in the six doors, with a strong object, it ripens as resultant consciousness. The second, however, since it occurs with a desirable-neutral object, is accompanied by equanimity, and since it occurs as investigating, resultant, rebirth-linking, life-continuum, and death, it ripens in five places. How? In the human realm, at the time of taking rebirth-linking, for those born blind, born deaf, born idiotic, born insane, eunuchs, hermaphrodites, and impotent persons, it ripens as rebirth-linking. When rebirth-linking has passed, in the course of existence, it ripens as life-continuum for the duration of life. In the five-door process with a desirable-neutral object, it ripens as investigating. In the six-door process with a strong object, it ripens as resultant consciousness. At the time of death, it ripens as death-consciousness. Thus, it ripens in these five places. Thus, the rootless resultant consciousnesses should be understood. 43. Sixteen are the results, of wholesome kammas in the sense-sphere; These should be explained, in terms of the three-rooted wholesome kamma. Now the rūpāvacara resultant consciousnesses are spoken of. These are of one kind due to their fixed base, and of five kinds due to the distinction of jhāna factors. How? The first is associated with initial application, sustained application, joy, happiness, and one-pointedness. The second is associated with sustained application, joy, happiness, and one-pointedness. The third is associated with joy, happiness, and one-pointedness. The fourth is associated with happiness and one-pointedness. The fifth is associated with equanimity and one-pointedness. These five rūpāvacara resultant consciousnesses occur in rebirth as rebirth-linking, life-continuum, and death. Now the arūpāvacara resultant consciousnesses are called. They are fourfold, like their own wholesome states, due to the distinction of their objects. How? Consciousness associated with the sphere of infinite space, consciousness associated with the sphere of infinite consciousness, consciousness associated with the sphere of nothingness, consciousness associated with the sphere of neither perception nor non-perception— these are the four formless realm resultant consciousnesses. 44. Why are the exalted states divided, following the wholesome? Because their results are not like the sense-sphere wholesome, which perishes. 45. This is in every way similar to its own wholesome states; Just as the shadow of an elephant, etc., is similar to the elephant, etc. 46. It is not experienced in subsequent existences, like sense-sphere wholesome; For a being proceeding to rebirth, who has not fallen from jhana. 47. And that the result arises immediately after the wholesome; To make this known, it is made to follow the wholesome. 48. And the sequence of practice, and the distinction of inferior, etc.; And the attainment of jhana here, should be understood by the discerning. 49. And the absence of predominance, this is its distinction; All the rest is considered equal to the remaining wholesome. – Thus, the resultant states of the form realm and formless realm should be understood. Now there are the supramundane resultant consciousnesses. They are fourfold, being the results of the consciousnesses associated with the four paths. How? Stream-entry path resultant consciousness, once-returner path resultant consciousness, non-returner path resultant consciousness, Arahantship path resultant consciousness. Thus, each of these is fivefold due to the distinction of its jhana-factor combination, and again twofold due to its occurrence as path-process result and fruition attainment. Thus, the supramundane wholesome resultant consciousnesses should be understood. 50. Emptiness, signless, and also desireless; These three names, are for the result immediately following the path. 51. They are obtained in the subsequent part, not in the fruition attainments; Only by means of insight, are those names obtained. 52. But the supramundane results are always with predominance; There is no predominance in resultant states, except for the taintless ones. 53. By its own nature as a path, the path is called 'path'; Taking the path as its basis, the result is called 'path'. – Thus. are to be known as supramundane results. Now, the seven unwholesome results are spoken of. Unwholesome resultant eye-consciousness accompanied by equanimity, ear-consciousness accompanied by equanimity, nose-consciousness accompanied by equanimity, tongue-consciousness accompanied by equanimity, body-consciousness accompanied by pain, rootless mind-element receiving accompanied by equanimity, and rootless mind-consciousness element investigating accompanied by equanimity—these are the seven unwholesome resultant consciousnesses. Here, the rootless mind-consciousness element accompanied by equanimity, by any of the eleven kinds of unwholesome consciousness, having performed kamma, making one of the kamma, kamma-sign, or destiny-sign as its object, arises as rebirth-linking in the four woeful states, and after the rebirth-linking has passed, from the second thought-moment onwards, it becomes the life-continuum for the duration of life. It also becomes the investigating consciousness in the five-door process for undesirable or indifferent objects. For strong objects at the six doors, it becomes the registering consciousness. At the time of death, it becomes the death consciousness. Thus, it produces results in five ways. Those wholesome resultant rootless consciousnesses are conditioned by wholesome kamma, while these are conditioned by unwholesome kamma. This is the distinction between these and those. 54. These operate in the sphere of undesirable, undesirable-indifferent objects; Those are accompanied by the three, joy, etc.; these are accompanied by pain and equanimity. Thus, the eight kinds of wholesome resultant sense-sphere consciousness with roots, the eight kinds without roots, the five kinds of resultant fine-material-sphere consciousness due to the distinction of jhāna factors, the four kinds of resultant immaterial-sphere consciousness due to the distinction of objects, the four kinds of supramundane resultant consciousness due to the distinction of path-associated consciousnesses and fruits, and the seven kinds of unwholesome resultant consciousness due to the distinction of eye-consciousness, etc.—these thirty-six kinds of resultant consciousness are to be known. 55. Thus, the thirty-sixfold result, honored by the teaching of results; The Fortunate One spoke of the skillful in terms of those with and without results. Functional unconditioned consciousness, however, is of one kind as non-resultant, of two kinds as limited and exalted, and of three kinds due to the distinction of sense-sphere, fine-material-sphere, and immaterial-sphere planes. There, the sense-sphere Sphere consciousness is of two kinds: with roots and without roots. Therein, that with roots is of one kind, because it arises only for Arahants. Due to distinctions of joy, equanimity, knowledge, and application, it is eightfold, like wholesome kamavacara consciousness. Namely: 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. These are the eight root-conditioned functional consciousnesses. These, moreover, according to their nature, in the way of giving and so on, occur only for those whose defilements are destroyed. Thus, root-conditioned functional consciousnesses should be understood. Rootless functional consciousness, however, is of three kinds: the functional rootless mind-element, accompanied by equanimity, advertence consciousness; the functional rootless mind-consciousness-element, accompanied by joy, smile-producing consciousness; the functional rootless mind-consciousness-element, accompanied by equanimity, determining consciousness. Therein, the functional rootless mind-element, accompanied by equanimity,