English
These are called twelve unwholesome, accomplishing the four woeful states; These give rise to both good destiny, and unfortunate results. 27. Eye, ear, nose, tongue, and body consciousness, so named; Pairs of five consciousnesses, a pair of receiving. 28. And the two investigating, likewise accompanied by equanimity; Meritorious and unmeritorious by nature, results are of two kinds. 29. Therein, twelve mental states are said to be accompanied by equanimity; the pair of body-consciousness, accompanied by pleasure and pain respectively. 30. The investigating mental state accompanied by joy; that, they say, is only a wholesome result, an unwholesome result does not exist. 31. Then, of two kinds, by way of the five doors and mind door; that which is conjoined with equanimity feeling, is called advertence-action. 32. The smile-producing mental state accompanied by joy; action-impulsion, thus, are the three kinds of rootless actions. 33. Eight wholesome results, seven unwholesome results; and three action-consciousnesses, are the eighteen rootless ones. 34. And the great wholesome results, great actions, are similar to the wholesome ones; the exalted actions and results, and fruit-consciousnesses respectively. 35. Thus, there are eighty-nine kinds of consciousness; or ninety-one kinds, or one hundred and twenty-one. 36. The stream-entry path-consciousness, conjoined with initial application, sustained application, rapture, pleasure, and one-pointedness, is considered the first jhānic. 37. The second is inferior to initial application, the third, however, to sustained application; the fourth is inferior to rapture, conjoined with equanimity and one-pointedness. 38. And the fifth, these five are considered the first supramundane; those that abandon wrong view, doubt, and clinging to rites and rituals. 39. Likewise, the once-returner path-consciousness is also of five kinds; it is said to diminish lust, hatred, and delusion. 40. That which eradicates sensual desire and ill-will completely; the third supramundane, is also wholesome and of five kinds. 41. And also craving for form, craving for the formless, conceit, and restlessness; and ignorance, these five are the upper fetters completely. 42. That which eradicates the remaining fetters completely, is the other; the fourth supramundane path-consciousness is also of five kinds. 43. Four fives each, in the paths and in the fruits; and the remaining eighty-one, make one hundred and twenty-one. 44. Thus, the eight supramundane ones, again, are of five kinds; for the appropriate division of jhānic factors, path factors, and enlightenment factors. 45. The basis-jhāna, the jhāna of direct experience, and also the inclination; and the emergence-leading, thus vipassanā determines. Thus, the chapter on consciousness Here ends the section on the summary of forms within the Abhidhamma. First Chapter. Second Chapter. 2. Miscellaneous Section. 46. Twenty-one wholesome (cittas), And twelve unwholesome ones; Thirty-six are resultant, Twenty are functional cittas. 47. Fifty-four in the sense-sphere, Fifteen in the form-sphere; Twelve are formless-sphere cittas, Eight are supramundane minds. 48. Twenty-three resultant in the sense-sphere, Twenty wholesome and unwholesome; And eleven functional, Fifty-four in all. 49. Five each of wholesome, resultant, and functional types in the form-sphere; Four each in the formless-sphere, Twenty-seven are the exalted (cittas). 50. Due to the eight paths and fruits, From the jhānas; Mixing both ten, Forty supramundane would be. 51. Wholesome, resultant, functional, unwholesome, Exist in the sense-sphere and exalted; Unwholesome is not present, Functional and unwholesome are not found in the supramundane. 52. Free from unwholesome and rootless, Blameless in every way; Fifty-nine cittas, Are wholesome, resultant, and functional. 53. Thirty-three kamma-cittas, Wholesome and unwholesome in all; Thirty-six are their results, Twenty are functional, not both. 54. Eye-consciousness element and so on, Called the five consciousnesses; And the five-door adverting, And the two kinds of receiving. 55. The three mind-elements are named, Seventy-six beyond that; Are mind-consciousness elements, Sevenfold by element division. 56. The mind-consciousness element, And the three mind-elements; Making them mind-consciousness, Six consciousnesses are declared. 57. Adverting and seeing, And hearing, and smelling; And tasting, and touching, And receiving, and investigating. 58. Determining and javana, And that called tadārammaṇa; Bhavaṅga, death, and rebirth-linking, Citta stands in fourteen ways. 59. Adverting and so on, two by two, Seven pairs in order; Three investigating cittas, One determining is considered. 60. All wholesome and unwholesome, And results except adverting; And fifty-five functional, Are called javana. 61. Investigating and great resultant, Called tadārammaṇa; Eleven arise, Since they depend on the javana's object. 62. Great and greatly ripening, equanimity and investigation, two; Rebirth-linking, decease, and life-continuum, nineteen consciousnesses. 63. Impulsion, adverting, and so on, determining and pleasant investigation; Great and greatly ripening, and equanimous investigation. 64. Sixty-eight, and also two, nine, eight, two, in order; One, two, three, four, five, these are the functions to be stated. 65. Materially ripening, greatly ripening, mind-element, and investigation; Generate matter, nineteen, not the other two. 66. All except supernormal knowledge, and appanā-impulsions; Generate matter, twenty-six, they move the postures. 67. The two supernormal knowledges, determining, and limited impulsions; Thirty-two, they accomplish material intimation and postures. 68. The five sense-consciousnesses, formless-realm ripenings, all rebirth-links; Decease of the Arahants, these sixteen do nothing. 69. Consciousnesses generate matter, seventy-seven in all; Fifty-eight consciousnesses, they move the postures. 70. Thirty-two generate the four intimations, they do not generate even one; The sixteen mentioned, do not generate. 71. Accompanied by joy, and limited impulsions; Also generate smiling, thirteen with four functions. 72. All this function is declared in the five-constituent existence; But in the formless realm, nothing dependent on matter exists. 73. For the non-percipient beings, no consciousnesses are found; For them, the body of matter is called their self-existence. 74. Accumulated unwholesome kamma, such as killing and stealing, without restlessness, in the four woeful realms. 75. Having given rebirth-linking, in the course of existence, in the five-constituent realm; And that accompanied by restlessness, seven ripenings ripen. 76. Wholesome kamma, such as giving and morality, excellent mental kamma in the sense-realm, the four are tri-rooted. 77. Having given tri-rooted rebirth-linking, in the good destination of the sense-realm; Sixteen wholesome ripenings ripen in the course of existence. 78. Inferior tri-rooted wholesome kamma, and excellent bi-rooted kamma; Having given bi-rooted rebirth-linking, in the good destination of the sense-realm, likewise. 79. In the course of existence, however, associated with knowledge, having avoided; twelve wholesome results ripen appropriately. 80. A two-rooted minor wholesome deed gives rebirth without roots in human realms, and likewise in woeful states and asuras. 81. Eight rootless results ripen in the course of life; all four tetrads in the five-constituent realms. 82. But the wholesome deed of development, the exalted, the unsurpassed, gives results according to its realm's rule, each according to its own. 83. Results of made-form (karma) in the five-constituent realms; results of formless (karma) in the unsurpassed, and likewise form in the non-percipient. 84. Wholesome and unwholesome deeds, all thirty-three, as they are, generate appropriately rebirth and the course of life. Here ends the miscellaneous discourse in the section on consciousness. The Second Chapter. The Third Chapter 3. Discourse on the Compendium of Processes 85. Eye, ear, nose, tongue, body sense-base, fivefold; the sensitive organs and the heart — these six bases are to be specified. 86. Eye, ear, nose, tongue, body doors, fivefold; mind-door and life-continuum — these six doors for the mind-process. 87. Form, sound, smell, taste, tangible objects, five sense objects; mental objects, concepts — these six objects in order of doors. 88. Signs, destinies, actions, or action itself as objects; for rebirth, life-continuum, and death, respectively. 89. For a being nearing death, whatever object appears, taking that as its object through the six doors, rebirth occurs in the next existence. 90. One mind-moment it is, for the duration of life, thereafter; the life-continuum, at the end, death, too, would be one moment. 91. Rebirths in the sense-sphere are from two-rooted or rootless death; all rebirths are from three-rooted sense-sphere death. 92. From form-sphere death, rebirths are with roots; above the formless, in the sense-sphere, or there itself, three-rooted. 93. Rebirth and life-continuum, are one and the same in kind; death and its object, likewise, respectively. 94. When an object like form strikes the eye-sensitivity and so on; cutting off the life-continuum in between, a process called "vīthi" occurs. 95. Advertence, five-fold the discerning of knowledge, the determining, the impulsion of sense-objects, and the retention—these are their names. 96. In brief, there are seven stages for the consciousnesses of the five doors; All fifty-four of them in detail, in their true nature. 97. The apprehending, all the impulsions, and the retention—these are their names; Sixty-seven in their true nature, the consciousnesses of the mind door. 98. In desirable objects, wholesome results always arise;