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relying on the heart-base, at the eye-door, when any sense-faculty is impinged by agreeable, very agreeable, neutral, disagreeable, or very disagreeable visual objects, taking that object, by way of advertence, being a forerunner to eye-consciousness, turning the life-continuum, arises. Also in the ear-door, and so on, the same method applies. The other two, moreover, rootless mind-consciousness-elements, are of two kinds: common and uncommon. Therein, the uncommon, moreover, functional rootless mind-consciousness-element, accompanied by joy, arises only for those whose defilements are destroyed, in the six doors, in the six non-excellent objects, having the function of producing a smile, having a fixed base. The common, moreover, rootless mind-consciousness-element, accompanied by equanimity, is characterized by knowing the six objects; its manifestation is suchness. It is common to all conscious beings in the three realms; indeed, it does not fail to arise for any conscious being. This, moreover, arising at the five doors and the mind-door, determines. It arises from the function of adverting. Also, the six uncommon knowledges grasp only the object apprehended by this. It should be understood as having the range of omniscience due to its ability to apprehend all objects. These are the three rootless functional consciousnesses. Staying here, the smiling consciousnesses should be enumerated. There are thirteen smiling consciousnesses. Ordinary people smile with these eight consciousnesses: four wholesome accompanied by joy, and four unwholesome. Learners, however, smile with six: four wholesome, and two unwholesome, dissociated from wrong view, accompanied by joy. Arahants smile with five functional consciousnesses accompanied by joy. 56. Eight accompanied by joy, both wholesome and unwholesome; and five functional ones, thus, thirteen smiling consciousnesses. 57. Ordinary people smile here, with eight consciousnesses; Learners with six, and Arahants smile with five. Now there are the rūpāvacara functional consciousnesses. The first, associated with initial application, sustained application, rapture, happiness, and one-pointedness of mind; the second, associated with sustained application, rapture, happiness, and one-pointedness of mind; the third, associated with rapture, happiness, and one-pointedness of mind; the fourth, associated with happiness and one-pointedness of mind; the fifth, associated with equanimity and one-pointedness of mind—these are the five rūpāvacara functional consciousnesses. Now the arūpāvacara functional consciousnesses are spoken of. Associated with the perception of the sphere of infinite space, associated with the perception of the sphere of infinite consciousness, associated with the perception of the sphere of nothingness, associated with the perception of the sphere of neither perception nor non-perception—these are the four arūpāvacara functional consciousnesses. These rūpāvacara and arūpāvacara functional consciousnesses are similar to the wholesome consciousnesses of their respective planes. However, these functional consciousnesses arise only for Arahants, while the wholesome ones arise for learners and ordinary people. And these (functional consciousnesses) arise for Arahants by way of the mode of development, while those (wholesome consciousnesses) arise for learners and ordinary people by way of the power of merit from development—this is the distinction between these and those. 58. That which, in the time of an ordinary person, was produced, the rūpa and arūpa attainments, for an Arahant... Ended. 59. Until the monk, whose taints are gone, Does not attain *that* (functional state); So long are those wholesome, If attained, functional. Thus, by way of joy and so forth, the eight types of sensuous sphere functional consciousness with roots, the three types of rootless (functional consciousness) by way of the two divisions of mind-element and mind-consciousness element, the five types of fine-material sphere (functional consciousness) by way of the divisions of jhāna factors, the four types of immaterial sphere (functional consciousness) by way of the divisions of objects—thus, by way of planes, functional consciousness is known to be twentyfold. 60. Eleven types in the sensuous, Five in the fine-material, Four in the immaterial; Thus all functional consciousnesses are twenty. 61. Supramundane functional consciousness, But why does it not exist? Because of being but one moment of consciousness, Of the path, it does not exist. 62. The one who shows the division of functional and non-functional, That functional and non-functional consciousness the Conqueror spoke; Delighting in actions, both beneficial and harmful, This functional and non-functional (topic) has been declared by me. Thus far, the twenty-one types of wholesome, the twelve types of unwholesome, the thirty-six types of resultant, and the twenty types of functional consciousness—the consciousness set forth at the beginning—has been expounded by way of eighty-nine divisions. 63. Twenty-one wholesome, And twelve unwholesome; Thirty-six indeed resultant, Functional consciousnesses are twenty. 64. All eighty-nine Consciousness-arisings by the Great Sage; Making the eight supramundane, Have been declared in brief. 65. In the Abhidhamma Piṭaka, Those monks who are skilled; By them this should be learned, And pondered again and again. 66. By the Abhidhammāvatāra, The great ocean of Abhidhamma; Those who cross this world, They also cross the other. Thus, in the Abhidhammāvatāra, the First Chapter, named "Exposition of Consciousness". 2. The Second Chapter Exposition of Mental Factors 67. The mental factors mentioned Immediately after consciousness by me; Now I will make their Division from here on. Therein, mental factors are those associated with consciousness, or existing in consciousness. They too, like consciousness, are of one kind by way of having an object, of two kinds by way of resultant and non-resultant, of three kinds by way of wholesome, unwholesome, and indeterminate. are fourfold, divided into sensuous-sphere, etc. Among these, those associated with sensuous-sphere consciousness are sensuous-sphere. Among these, those associated with the first great wholesome consciousness of the sensuous sphere are indeed thirty-nine states, which are fixed and appear in their own nature. Namely: contact, feeling, perception, volition, initial application, sustained application, joy, one-pointedness of mind, faith, mindfulness, energy, wisdom, life faculty, non-greed, non-hatred, moral shame, moral dread, tranquillity of body, tranquillity of mind, lightness of body, lightness of mind, pliability of body, pliability of mind, fitness of body, fitness of mind, proficiency of body, proficiency of mind, rectitude of body, rectitude of mind. Again, desire, decision, equanimity, and attention— these four are fixed additional states. With these four, there are thirty-three. Again, compassion, appreciative joy, abstinence from bodily misconduct, abstinence from verbal misconduct, abstinence from wrong livelihood— these five are unfixed. These, however, arise sometimes. Among these, in the case of compassion and appreciative joy, when developing, either the preliminary stage of compassion or the preliminary stage of appreciative joy arises, but they do not arise together. When, however, one abstains from wrong actions, etc., with this consciousness, then right actions, etc., are fulfilled; one abstinence arises, together with compassion and appreciative joy, they do not arise with each other. Therefore, with one of these, there are only thirty-four states. 68. With the first wholesome consciousness, thirty-three are considered fixed; with one of compassion or appreciative joy, they become thirty-four. 69. Why here are loving-kindness and equanimity not mentioned among the additional states by the Buddha, the King of Dhamma? 70. Because loving-kindness is included in non-ill-will, and equanimity in equanimity (tatramajjhattatā), therefore both are not mentioned. 71. Why are the additional states by the Buddha, the Kinsman of the Sun, not all mentioned in their own nature in the Pāli? 72. Because some are unfixed, because some do not form a group, and because some are weak, therefore they are not mentioned in the Pāli. 73. Desire, decision, appreciative joy, and attention, equanimity. And those compassions and the three abstinences; And all those merits, determined and undetermined, Were not indeed spoken of by the Sage. 74. Why then is contact spoken of first here? Because of its first impact on the mind's object, it is said. 75. Having contacted by contact, one feels by feeling; One perceives by perception, and intends by intention. 76. And because it is a strong condition for co-arisen things; Contact was therefore spoken of first by the Great Sage here. 77. All this is without reason, for minds arise together; And mental concomitants proceed with a single arising. 78. "This arose first, this later" - such is not the case; Even in being a strong condition, no reason is seen. 79. It was spoken of first in the order of teaching; Thus should it be understood by the wise, not otherwise. 80. Therefore, this sequence of before and after should not be sought; But phenomena should be understood by their meaning, characteristics, etc. Since these phenomena, when spoken of by their meaning, characteristics, etc., become clear and easily understood, therefore I shall explain their meaning, characteristics, etc. For example – "It touches" is contact. This has the characteristic of touching, the function of impingement, is manifested as coming together, or as the condition for feeling as its result, and its proximate cause is the object that has come into range. Although this is an immaterial phenomenon, it operates in objects in the manner of touching; it should be seen like the coming together