English
They speak of five functions, for the two investigating with equanimity; four functions for the great resultants, three functions for the exalted. Two functions for determining, and for investigating with pleasure, it is said; but for the five sense-consciousnesses, javana, and the mind-element triad. They speak of one function, for sixty-eight, the discerning ones; Thus, by the division of functions, the arising of consciousnesses are established. Eye, ear, nose, tongue, and body-element respectively; are the five doors, and the life-continuum, is called the mind-door. The three, starting with nose, in the form realm, and the five, starting with eye, likewise; in the formless realm, neither exists, nor tadālambaṇa consciousness. Six doors for process consciousnesses, seven in sense-sphere and form-sphere beings; three doors for six consciousnesses, in mind-door and formless beings. Indeed, being rebirth-linking and so forth, at the end stands death; cutting off the life-continuum in the middle, each process arises. When a visible object, strikes the eye-sensitivity and so forth; advertence and so on arise, after two vibrations of the life-continuum. At the end of the life-continuum, at the object fit to be grasped; And so the process in the mind-door, occurs as it is possible. Adverting, fivefold consciousness, receiving, investigating; Determining, sense-sphere impulsion, and resultant registration. Thus seven process-consciousnesses, fourteen consciousness-moments; Fifty-four in detail, in the five doors, as appropriate. Due to arising, standing, and ceasing, a consciousness-moment is threefold; The standing of material forms is forty-nine, and two by two. In the very small and small, and in the great and very great; The determining and ineffective impulsion, and registration follow in order. Adverting and impulsion, in the mind-door object; When clear, also registration, these are sixty-seven in detail. In the sense-sphere, when impulsion and objects are seven, when there is a fixed rule; And in the very clear and very great, registration is said to occur. In the five doors, the mind-element, in each, in due order; And the pair of fivefold consciousnesses, each is declared. In the mind-door, impulsion, is exalted and supramundane; Investigating with joy, and determining, and sense-sphere impulsion in the six. Great resultant consciousnesses, and the two investigating with equanimity; Arise in the six doors, and sometimes are process-free. Seventy process-consciousnesses, and exalted resultants; And nine process-free (consciousnesses), both kinds are declared as ten. Thus by way of door-division, having distinguished, thereafter; Should be known by way of object-division, the consciousness-moments as appropriate. Sights, sounds, smells, tastes, and touches, are the five objects; And the rest, material concepts, and names, are mind-objects. Occurring in the five doors, the five objects in due order; Six objects in the mind-door, and also past and future. Concepts, past occurrences, and what is grasped by the six doors; Are called the six objects, mostly in the interval of existences. Of signs, destinations, and kamma, kamma itself is the object; Of rebirth-linking and life-continuum, and of death, as appropriate. In the five objects, the mind-element, in each, in due order; The fivefold consciousness... the pair of consciousnesses, each is declared. 243. The remaining sense-sphere results, and the smile-producing consciousness, the volitions devoid of knowledge, are impure. 244. The sense-sphere wholesome consciousnesses with three roots, and the mundane supernormal knowledge, occur with all objects, except for the supreme path and its fruit. 245. The functional supernormal knowledge, and the functional sense-sphere consciousnesses with three roots, occur with all objects, and are pure in Nibbāna. 246. The second and fourth, in the formless realms and the exalted realms; in other exalted consciousnesses, this is the method for objects. 247. Eye, ear, nose, tongue, body, and heart-base; in the sense-sphere, six bases, seven elements are dependent. 248. The five consciousness-elements, and the three preceding and succeeding them; then the mind-element, and the mind-consciousness element. 249. Four elements are dependent on form, on three bases; in the formless, however, one element occurs without dependence. 250. Dependent on the five sense-faculties, each in due order; the pair of five consciousnesses, is declared to arise. 251. The remaining sense-sphere results, from the path-adverting onwards; the smile-producing, the aversion, the formless, are dependent on a base. 252. Forty-two arise dependent, and also without dependence; the results without dependence, are said to be in the formless. 253. Thus, by way of base, the arising of consciousnesses is declared; thereafter, the wise one should explain, by way of planes. 254. In hell, in the realm of ghosts, and likewise among animals and asuras; they arise through evil kamma, at the moment of rebirth with evil results. 255. Among the deities dwelling on earth, and among humans, the inferior ones; they arise without roots, at the moment of rebirth with wholesome results. 256. The Four Great Kings, and the Tāvatiṃsa, and the Yāma; the Tusita, and the Nimmānaratī, the Vasavattī. 257. Thus, in these six heavens, and among humans, they arise; people who have done sense-sphere wholesome deeds, with great resultant rebirth-linkings. 258. The retinue of Brahmās, and likewise the Brahmā-priests; and the Great Brahmā arise, at the moment of rebirth with the first jhāna. 259. Those of limited radiance, of immeasurable radiance, and likewise the Abhassara arise; for the result of the second jhāna, there. and in the junction of existence. 260. Those of limited glory, of glorious measure, and of dark glory; are born in the fourth, the planes of the third jhāna. 261. Vehapphalā, Asaññī, and the Suddhāvāsa, in the seven; are born in the fifth, excluding the consciousness of the Asaññī. 262. Avihā and Atappā, Sudassā and Sudassī; Akaniṭṭhā—these five, are declared as Suddhāvāsa. 263. From the result of the sphere of infinite space and so on, in due order; they are born in the planes of the sphere of infinite space and so on. 264. Due to death, rebirth-linking, and bhavanga, are the results, the exalted; in the sense-sphere, the results are with roots, and also due to tadālambaṇa. 265. By the aforementioned rule, they are born in one plane; in all consciousness-arisings, but not in the Asaññī, it is held. 266. Consciousness dependent on the nose, tongue, and body-element, and so too the mind; and the two resentments—thus these eight exist in the sense-sphere. 267. Eye-consciousness and ear-consciousness, mind-element, and investigating; are born in the sense and form spheres, ten, as they arise. 268. Investigating, sense-sphere wholesome, disjoined from wrong view; and accompanied by restlessness— these fourteen are everywhere. 269. Doubt, accompanied by wrong view, excluded from the Suddhāvāsa; smiling, and form-jhāna, excluded from the immaterial and woeful states. 270. Sense-sphere functional with roots, and the three supramundane above; the fourth immaterial jhāna, everywhere, excluding the woeful states. 271. The remaining immaterial jhāna, excluding the woeful states in due order; and the immaterial planes above, are born, thus one should understand. 272. The fruits of stream-entry and so on, the four supramundane; excluding the Suddhāvāsa and the woeful states, are born everywhere. 273. Excluding the Suddhāvāsa and the woeful states, and also the immaterial altogether; the first supramundane path is born in the remaining places. 274. Thirty-seven in the woeful states, declared as sense-sphere; fifty-five in the pure abodes, sixty-nine in the form spheres. 275. Forty-six in the immaterial, arise appropriately; thus, by the division of planes, the consciousness-arisings are declared. 276. In beings with three roots, all; but in those with two roots and rootless, excluding the limited, knowledge-results and functional. Impulsion. 277. For ordinary people, they arise, Associated with views and doubt. Even for those who have crossed over, like stream-enterers, The result is according to their own. 278. The impulsion of one free from defilements, Is functional and ultimate, unsurpassed. Even for ordinary people and those who have crossed over, Aversion is declared. 279. Impulsions of ordinary people and others, For the four, the rest are defiled. Defiled, functional, and resultant (cittas), Should be shown for all five. 280. For ordinary people, sixty-three, For the two, stream-enterers and once-returners, Fifty-nine cittas, For the non-returner individual. 281. Fifty-seven arise, Fifty-three for the undefiled. For those on the path, their own path, This is the method for individuals. 282. From a three-rooted sense-sphere death, All re-births (are possible). From a two-rooted or rootless death, Only sense-sphere re-births. 283. From a fine-material sphere death, Re-births with roots (are possible). From an immaterial sphere death, Excluding the lower immaterial spheres. 284. Re-births likewise in the sense-sphere, Three-rooted re-births. Thus, the wise one, Should lead the method of death and re-birth. 285. Immediately after death, there is Re-birth, and then after that, Cutting off that life-continuum, Then there is advertence. 286. In undesirable (objects), only unwholesome results, Like eye-consciousness and so on. In desirable (objects), only wholesome results, As far as they can arise. 287. In the manner stated before, One should apply the process-cittas. In the five doors, as appropriate, And in the mind-door, the wise one. 288. Investigating and registering (cittas) occur With desirable objects. Pleasant (investigating) with desirable indifferent (objects),