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are wholesome and indeterminate, respectively. 151. Just as roots of a tree, are conditions for stability; as roots of states, six root-conditions are explained. 152. Applied thought and sustained thought, joy and one-pointedness, gladness, sadness, and equanimity, these are feelings. 153. Striking and contemplating, are conditions in the sense of contemplation; the Teacher said they are Jhana factors, five in their essential nature. 154. Right view and right intention, right effort, the three abstinences, right mindfulness and right concentration, and wrong view, these arise. 155. Right and wrong, leading forth, are conditions in the sense of leading out; twelve path factors are declared, nine states in their essential nature. 156. Causing self-existence to continue, and feeling, the eighth with nutriment; bringing forth rebirth-linking mind-and-matter in due order. 157. Physical food, contact, and mental volition, and consciousness, these four, are declared as nutriments. 158. Of co-arisen states, conditions in the sense of faculty; in the sense of mastery over oneself, and causing to follow. 159. Faith, mindfulness, and wisdom, and energy, one-pointedness, feeling, life, consciousness, and eight material faculties. 160. How is life one, and feeling as pleasure and pain; gladness, sadness, and equanimity, thus divided. 161. The faculty of 'I shall know the unknown' by the path of wisdom and so on; in the middle, the faculty of knowing, at the end, the one who has known. faculty thus. 162. By their sixteen natures, and the division into eight faculties; The faculties are said to be twenty-two, one should discern. 163. With a firm, established continuity, unshaken by opponents; By their powerful nature, the strong qualities are declared. 164. Faith, mindfulness, shame, and fear of wrongdoing, effort, and one-pointedness thus; Wisdom, shame, and fear of wrongdoing are thus considered ninefold. 165. As the foremost and leading, in the occurrence of merit and demerit; By the condition of dominance, for the co-arisen, as appropriate. 166. Four dominants are stated, by the nature of dominance; Desire, mind, effort, and investigation, by such. 167. Wisdom is comprised of five, while effort and one-pointedness; Mind is comprised of four, and mindfulness of three. 168. Intention, feeling, faith, are considered comprised of two; The remaining twenty-eight are said to be comprised of one each; Thus, this sevenfold division of mixed compilation is stated. 169. From roots, jhana factors, path factors, nutriment, and faculties thus; From strengths and dominants, and the mixture of merit and demerit; Thirty-six by nature, and sixty-four by division. 170. Having thus compiled, one should then discern; How, in the divisions of mind-states, they arise according to possibility. 171. Smiling, adverting, consciousness, receiving, and investigating; Eighteen are rootless, while deluded ones have one root. 172. The remaining wholesome ones, and those dissociated from knowledge, have two roots; The other forty-seven mind-states have three roots. 173. The five sense-consciousnesses and the middle jhanas are said to have two jhana factors; The fourth and fifth jhanas are considered to have three jhana factors. 174. The second jhana has four jhana factors, and in the sense-sphere, those without happiness; The first jhana has five jhana factors, and in the sense-sphere, those with happiness are considered. 175. The first supramundane jhana is considered to have eight path factors; The remaining supramundane jhanas are called having seven path factors. 176. The mundane first jhana, and in the sense-sphere, those with three roots; Are declared to be mind-states having five path factors. 177. The remaining exalted jhanas, and those associated with wrong view; With knowledge and disassociated, are considered to have four path-factors. 178. Associated with irritation and restlessness, and disassociated from wrong view; Three path-factors, two path-factors, are said to be in doubt. 179. The paths are not non-existent, without root-causes, and mental stability is in doubt; Known and determined, are not extracted from the worldly. 180. In sense-pleasures, the food of a morsel, non-food, non-percipient; In all consciousness-arisings, the three kinds of food are spoken of. 181. The wise one should discern the faculties, ninefold in the supramundane; Eightfold should he declare them, in the worldly, with three root-causes. 182. Sevenfold, however, with knowledge, he should reveal them as disassociated; In smiling and determining, and unwholesome, fivefold in doubt, however. 183. Fourfold, threefold in the rest, he should declare the consciousness-arisings; With three root-causes, seven powers, with two root-causes, six powers. 184. Unwholesome are four powers, doubt is considered three powers; Smiling and determining are two powers, the rest are said to be without power. 185. Among the impulsion and dominants, whichever one is with three root-causes; Or with two root-causes, wholesome, investigation is not found. 186. In worldly results, in root of delusion, without root-causes; Due to their occurrence as possible, there is no dominant whatsoever. 187. In body-consciousness, in wholesome and unwholesome results, the faculty of pleasure arises; The faculty of pain also there, is spoken of in unwholesome results. 188. Investigating and smiling, sixteen are accompanied by joy; The first and other four jhānas, should be accompanied by joy. 189. Only two consciousness-arisings, are declared to be accompanied by displeasure; All others, however, fifty-five are accompanied by equanimity. 190. The association with feeling, and thus eightfold distinction; Consciousness-arisings are declared, by distinctions of root-cause association and so on. 191. The distinction of disassociation from each, and then mixed; According to what has been said, should be led according to possibility. 192. Thus, having combined, the mixed in consciousness-arisings; Then should be known the pure, and the collections of factors of enlightenment. 193. In body, and feeling, mind, and phenomena, as appropriate; Impurity, suffering, impermanence, and non-self, are well-established. 194. Right mindfulness, each one, as its function and range of activity, By the name of Foundations of Mindfulness, are declared as four. For abandoning evil, arisen and unarisen, and for its non-arising; Or for the arising and growth of good, unarisen and arisen. The effort of one striving, by division of function and scope; By the name of Right Efforts, are declared as four. Because they are bases for power, they are called Bases of Power. Zeal, consciousness, and effort, and investigation, these are fourfold. Five: faith, mindfulness, wisdom, and energy, concentration, thus. In the sense of faculties and non-faculties, and in the sense of powers, they are powers. Mindfulness, investigation of states, and also energy, rapture, Tranquility, concentration, equanimity, as factors for one awakening. As factors of awakening, specifically, seven states are declared. As path factors for leading out, Right View and so on, eightfold. Here, effort is included in six, mindfulness and wisdom are mentioned. They are included in five, by name, concentration is included in four. Faith is said to be included in two, the rest are included in one each. Thus, the division is sevenfold, the grouping of factors of awakening. From Foundations of Mindfulness, Right Efforts, Bases of Psychic Power, Faculties, Powers, Factors of Awakening, and divisions of the Path are spoken of. Zeal, consciousness, and equanimity, faith, tranquility, rapture, Right View and Right Thought, effort, and the three abstinences. Right Mindfulness, Right Concentration, thus are taught as factors of awakening. They are fourteen in terms of distinct states, thirty-seven in terms of divisions. By which states, one awakening, penetrates the Truths. They are complete in the unsurpassed (path), or not (including) Right Thought and rapture. They are found even in the preliminary stage, in the mundane, as appropriate. At the time of penetrative development, in the course of the six purifications. Thus, the threefold division, should be understood as appropriate. Of those differentiated by distinct natures, the grouping by common natures. Described by those skilled in division and grouping, in the teaching of liberation through division and grouping. The supreme meaning of the method of division and grouping, the gateway of division and grouping is declared. Thus, by those who know the division of the nature of states, in the teaching of the attainment of the direction of states; Minds adorned with the splendor of Dhamma, become partakers of the deathless taste of Dhamma. Thus, in the section on mind-and-matter, is called the division of classification by distinctions, the Third Chapter. 4. The Fourth Chapter Miscellaneous Divisions Henceforth, by function, by door, object, and basis; by plane, by individual, by station, and by generator, as appropriate. The summary and the occurrence, in rebirth-linking and in occurrence, by way of the arising of consciousness, are briefly presented. Great results of form and formless realms, and the two investigating consciousnesses with equanimity; death, rebirth-linking, and life-continuum, are nineteen consciousnesses. The two advertings, seeing, and hearing likewise; smelling, and tasting too, touching, and receiving. Three investigating consciousnesses, one determining is considered; in the five doors and the mind-door, that is called advertence. Fifty-five javana functions, are thus specified; excluding functional and advertent, and wholesome and unwholesome results. Tadālambaṇa consciousnesses, are indeed eleven; the great resultant consciousnesses, are eight, and the three investigating.