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And equanimous with undesirable (objects). 289. Registering accompanied by pleasure, After functional equanimity, Does not occur from displeasure, But always from joy. 290. Likewise, equanimous registering, After pleasant functional (citta), There is no other rule, For the occurrence of registering. 291. If the life-continuum is joyful, And the impulsion is displeasurable, If registering does not arise, There should be equanimous investigating. 292. After preliminary, access, Conformity, and change-of-lineage, The fifth or the fourth Impulsion is absorption. 293. The four pleasant jhānas, Immediately after those associated with knowledge, For those associated with equanimity and knowledge, The fifth... The other is born from this. 294. For ordinary people and trainees, due to the cause of wholesome sense-sphere karma; From three-rooted sense-sphere action, the attainments of those free from passion. 295. The five sense-consciousness, receiving, investigating, Rebirth-linking, death, all, are conceived as material, immaterial, and so on. 296. For one emerging from cessation, the two higher fruits; The five supernormal powers, and the paths, are considered to be of one mind-moment. 297. Twice, at the moment of attaining cessation, and then, The fourth immaterial jhāna impulsion, and all resultant consciousness. 298. Twice or thrice, the fruit immediately after the path; Life-continuum and so on are to be understood, but impulsion and so on occur once. 299. Three-rooted sense-sphere impulsion, when accompanied by attainment; Occurs thrice or four times in the mind-door. 300. In other places, in the six doors, sense-sphere impulsion; Arises five, six, or seven times, as is possible. 301. In attainments and life-continuum, no rule is stated; At the end of the thought-process, life-continuum or death may occur. 302. Thus, having known the arising, duration, and cessation of consciousness in terms of immediate succession, how should one count and collect them according to what is obtainable? 303. From the five-door adverting, ten consciousnesses are shown; From the remaining adverting, forty-five are stated. 304. From the five sense-consciousnesses, evil resultant receiving consciousness; One or two supreme wholesome resultant receiving consciousnesses. 305. From two-rooted investigating consciousness, twelve resultants arise; From three-rooted sense-sphere resultants, twenty-one are stated. 306. From material-sphere resultants, up to nineteen; From nine or eight immaterial-sphere resultants, seven or six respectively. 307. From aversion, seven indeed; from smiling, thirteen are said; From two-rooted wholesome and unwholesome, twenty-one are to be developed. 308. From two-rooted sense-sphere functional consciousness, eighteen are equanimous; From joyful, seventeen, the wise explain. 309. From three-rooted wholesome sense-sphere, thirty-three are equanimous; From joyful, fifty-three, it is declared. 310. From three-rooted sense-sphere functional consciousness, twenty-four are equanimous. From happiness, indeed, one should show, Twenty-five, the wise one. 311. Ten form-javanas, eleven, twelve, thirteen; In due order, fifteen, the formless states one should illuminate. 312. From fruit, they say, fourteen, from path, indeed, its own fruit; Furthermore, desiring such a collection, the expert should enumerate. 313. From fifteen, adverting, and beyond twenty-one; From one, the fivefold consciousness, from five, receiving. 314. Happy investigating arises, beyond twenty-five; From thirty-seven arise, the two indifferent investigating. 315. From forty arise, happy results with two roots; Likewise from forty-one, happy results with two roots; Likewise from forty-one, associated with indifference. 316. From seventy, in the sense-sphere, arise, Happy results with three roots; From seventy-two arise, Again, accompanied by indifference. 317. From fifty-nine, form results, results, formless; In due order, from forty-eight, likewise, from one and two, being devoid. 318. The two fruit (consciousnesses) from four, from five, the two ultimate fruit (consciousnesses); The three exalted javanas, the path (consciousnesses), the two sense-sphere javanas. 319. Thus, of the arising of consciousnesses, the previous collection is enumerated; This distinction of places should be known, regulated by what precedes and follows. 320. Form-results, great results, and mind-element, and investigating; Only form they generate, thus, are said to be nineteen. 321. All absorption-javanas, exalted and supreme; Postural forms they generate, thus it is declared. 322. Determining, sense-sphere javanas, and supernormal knowledge, as appropriate; Of postural and communicative forms they are the generators. 323. The fivefold consciousnesses, the formless (consciousnesses), and results, nothing whatsoever; And the rebirth-linking of all, and the death (consciousness) of the Arahant, likewise. 324. Thus, the three beginning with form, give rise to mind; As it arises, indeed, the collection of generators should be known. 325. Thus, in the distinctions beginning with function, each one is revealed; The method, according to what has been said, having summarized, one should distinguish. 326. Of him whose defilement of delusion is dispelled, in the teaching, The well-composed method by scattered topics; Having plunged into the miscellaneous, in the explanation for the benefit of others, (Incomplete: Viti...) The wise are free from doubt. 327. Having taken this raft, bound by many methods, The steadfast, having plunged into the ocean of the Victor's teaching as desired; Having extracted the essential substance, capable of benefiting all, They properly fill the jewel-womb of their hearts. Thus ends the Fourth Chapter, named the Miscellaneous Section, in the Analysis of Mind-and-Matter. 5. Fifth Chapter The Analysis of Kamma 328. Now, the analysis of kamma, I shall explain hereafter; In the distinctions of kamma, result, and function, Concise, for clarity. 329. Kamma, which is the condition for kamma, is indeed declared to be volition; And in that, volition is indeed wholesome and unwholesome, occurring at different moments. 330. It gives results, having established them, to those associated, as is fitting; For volition indeed proceeds by way of accumulating kamma. 331. In the continuum of defilements and latent tendencies, resultant states indeed arise; But for those whose latent tendencies are abandoned, merely functional consciousness occurs. 332. And the root conditions of all, likewise the two kinds of adverting consciousness; And results generated by kamma, these proceed. 333. Kamma exists in thirty-three ways, merely by way of consciousness-arising; The discerning one should analyze it by the fourfold distinctions of kamma. 334. From present and so on, dark and so on, generative and so on, weighty and so on; Distinctions in six ways, respectively, from seen-state and so on, sensual realm and so on. 335. That unwholesome action which is done effortlessly, accompanied by pleasure; That kamma is pleasant in the present, producing a painful result in the future. 336. If an unwholesome action is done with difficulty, accompanied by pain; And that is painful in the present, producing a painful result in the future. 337. If a wholesome action is done with difficulty, accompanied by pain; That is painful in the present, producing a pleasant result in the future. 338. That wholesome action which is done effortlessly, accompanied by pleasure; That is pleasant in the present, and producing a pleasant result in the future. 339. Sweet mixed with poison, likewise bitter with poison; Cow's urine, honey, medicine – this simile, respectively. 340. In undertaking and in result, distinguished by pleasure and pain; Kamma is thus fourfold, declare the Tathāgatas. 341. Starting with immediately effective kamma, bringing exclusively bitter results; Dark, with dark results, is called karma leading to a bad destination. 342. Karma like the first jhāna, bringing exclusively pleasant results; White, with white results, is called karma leading to rebirth in heaven. 343. Mixed karma, leading to mixed rebirths of pleasure and pain; Is called dark-white, with dark-white results. 344. They call it neither-dark-nor-white, giving neither-dark-nor-white results; This karma is supramundane in the world, leading to the destruction of rebirth-generating karma. 345. Thus, in the ongoing cycle of existence, distinguished by defilement and purification; Including the destruction of karma, karma is said to be fourfold. 346. Generating, supporting, oppressing, and destructive; Karma is thus declared to be fourfold by its function. 347. The generator produces the result, the oppressor cuts it off; The supporter maintains it, the destroyer annihilates it. 348. It is said to create an opportunity for its own result; Any karma that gives a result is a generator. 349. Karma that obstructs a result is an oppressor; Others call that which cuts it off a destroyer. 350. Heavy, proximate, habitual, together with residual karma; Karma is fourfold according to the order of its results. 351. Exalted and anantariya karma is called heavy karma; That which is done or thought near death is proximate. 352. That which is habitually practiced is called habitual; The remaining wholesome and unwholesome is called residual karma. 353. Experiencable in this very life, and in the next rebirth; Also experiencable in subsequent existences, and defunct karma. 354. According to the time of result, and according to being past its time; Karma is thus declared as fourfold by the Kinsman of the Sun. 355. Experiencable in this very life, is the first javana; Not having gained repetition, it is unable in the next existence. 356. Experiencable in the next rebirth is said to be the last javana;