English
In undesirable objects, unwholesome results— this rule is declared. 99. And there, in extremely desirable objects, the retention and determining are accompanied by joy; in desirable-neutral, they are accompanied by equanimity. 100. When the object is very slight, and of very short duration, only the life-continuum vibrates; that is called a 'fruitless occasion'. 101. When the determining is slight, it occurs two or three times; Then there is a fall into the life-continuum; that too is called 'fruitless'. 102. And when the impulsion is great, after impelling, thereafter there is no retention; that too is called 'fruitless'. 103. When the object is very great, and of very long duration, retention occurs; that is called 'complete'. 104. The occurrence of retention in a very great object, in the five doors and the mind door, when the object is clear. 105. For beings in the sense-sphere, in sense-sphere objects, only in slight impulsions, should retention be indicated. 106. Not in very intense, not in very swift, not in very strong impulsions; In moderately proceeding ones, retention is desired. 107. Retention accompanied by pleasure, after an equanimity-operative; It does not become accompanied by equanimity, after a pleasure-operative, likewise. 108. It does not arise from mental pain, a mind accompanied by joy; Retention and other things, or the life-continuum, or death, likewise. 109. Here, impulsion becomes unwholesome by way of attachment and so on; But wholesome arises by way of faith, wisdom, and so on. 110. That same, for those free from defilements, is called 'operative'; Having attained a non-resultant state, due to the destruction of the root of the cycle. 111. The absorption impulsion, the remaining supramundane and exalted; Twenty-six, as appropriate, occur in the absorption process. 112. For one performing preliminary work, an object like a kasina... e; For one whose mind is well-composed, with access concentration. 113. After the preparatory, access, adaptation, and lineage-changing (moments); The fifth or fourth impulsion becomes absorption. 114. For ordinary people and trainees, from wholesome sense-sphere (kamma); From triple-rooted sense-sphere functional (consciousness) for those free from defilements, absorption occurs. 115. Therein too, the joyful impulsion, after the two joyful (moments); Arises from the equanimous, endowed with equanimous one-pointedness. 116. Five, six, or seven times, the limited impulsion occurs; Once or twice, the retention, once the advertence and so on. 117. And the absorption impulsion is one, at its first arising; Thereafter, having become mastery, it continues day and night. 118. Once or twice, at the moment of the attainment of cessation; The fourth formless impulsion, thereafter the mind ceases. 119. For one emerging from cessation, the two higher fruition (states); The five supernormal powers, and the paths, are considered to be one mind-moment. 120. One or two fruitions, and also three, in the path-process; That too, at the moment of attainment, continues day and night. 121. In the five doors, supramundane and exalted (states) are not obtained; The mind-element free from process, the five minds at the end. 122. All are limited, arising in the five doors; In the mind-door, determining, retention, and impulsions may occur. 123. The nose, tongue, and body processes, and also retention; Are not in form (objects), nor are the eye and ear processes. 124. All processes are in the sense-sphere, Three are declared in the form-sphere; One process is in the formless-sphere, None at all in the non-percipient (beings). 125. All seven process-minds, six arise in the sense-sphere and form-sphere; In the formless-sphere, two, mind-door advertence and impulsion. Thus ends the discourse on the collection of processes in the division of consciousness. The Third Chapter. The Fourth Chapter 4. Discourse on Process Preparation 126. The first advertence occurs after fifteen (minds); The second advertence occurs after twenty-one (minds). 127. From one, the five consciousnesses, from five, the receiving; The joyful investigating occurs after twenty-five (minds). 8. From thirty-seven, there are two investigations with equanimity; After the two kinds of determining, which are of the sense-sphere. 129. After the two paths and insights, three are mundane apprehensions; Four fruits, five, the two highest fruits. 130. From forty, there are forty pleasant resultant (cittas) of two roots; Likewise, from forty-one, those accompanied by equanimity. 131. From seventy, there are pleasant resultant (cittas) of three roots in the sense-sphere; From seventy-two, those accompanied by equanimity arise. 132. From fifty-nine, the resultant form-sphere (cittas), and the resultant formless-sphere (cittas); Respectively from forty-eight, and from one and two less than that. 133. Having thus enumerated the previous classification, the wise one; Should explain the number of the subsequent classification, the expert. 134. From the five-door adverting, ten cittas are shown; From the remaining adverting, forty-five, it is said. 135. From the five consciousnesses, evil resultant receiving (cittas); One, two, are wholesome resultant receiving (cittas). 136. From the two-rooted investigating (cittas), twelve resultant (cittas) arise; From the three-rooted sense-sphere resultant (cittas), twenty-one are obtained. 137. From the resultant form-sphere (cittas), nineteen are the highest; From the nine and eight formless-sphere resultant (cittas), seven and six respectively. 138. From aversion, there are seven, from smiling, thirteen are stated; From evil and wholesome two-rooted (cittas), twenty-one should be understood. 139. From the two-rooted sense-sphere functional (cittas), eighteen are accompanied by equanimity; Seventeen are accompanied by pleasure, the wise one should explain. 140. From the three-rooted sense-sphere wholesome (cittas), thirty-three are accompanied by equanimity; Fifty-three are accompanied by pleasure, it is declared. 141. From the three-rooted sense-sphere functional (cittas), twenty-four are accompanied by equanimity; From those accompanied by pleasure, the pundit should show twenty-five. 142. From the ten form-sphere impulsion (cittas), eleven, twelve, thirteen; Respectively, fifteen, should be shown for the formless. 143. From the fruit, fourteen are said, from the path, its own fruit; Thus, the expert should enumerate the subsequent classification. 144. Having thus known the combination of the prior and posterior; The combination of object and process, should be stated as far as possible. 145. Five v Relying on the bases, the five minds in order; But relying on the thirty-three, the heart-minds exist. 146. The minds of kamapaka-manodhatu-hasituppada; The root of hatred and the path, and the rūpajjhānas in every way. 147. The ten remaining unwholesome deeds, the wholesome kamapuñña-mahākriyā; Voṭṭhabba and arūpajavana, and the seven supramundane. 148. Forty-two cittas, in the five-constituent realm; Relying on the heart, they exist, without reliance in the arūpa. 149. The four arūpaka results, are entirely without reliance; Expanded, they are divided into eight, in brief, they are of three kinds. 150. Relying on forty-three, and four without reliance; The rest, forty-two minds, are both reliant and non-reliant. 151. Five citta-appanā exist, in each thought-process in order; The group of three manodhātus, is called the five-door. 152. Sukhatīraṇa, voṭṭhabba, and the minor javanas; All thirty-one arise, occurring in the six thought-processes. 153. But the eight great results, and the two upekkhātīraṇas; Arise in the six doors, and ten are free from the thought-process. 154. Due to cuti, sandhi, and bhavaṅga, the great results; Nine are free from thought-processes, thus the thought-process collection is tenfold. 155. Cittas of one door, and those of six doors; And those free from six doors, and those entirely free. 156. Thirty-six, thirty-one, ten, and nine; Knowing the thought-process combination, one should declare the object. 157. The five consciousnesses in order, the supramundane and the great; All forty-five minds, excluding abhiññā. 158. As far as possible, they have one object from rūpa onwards; The group of three manodhātus, is called having five objects. 159. Santīraṇa, mahāpāka, and the minor javanas; Voṭṭhabba and abhiññā, are forty-three in occurrence. 160. They exist in the six objects, thus again eightfold and threefold; Cittas of one object, and those of six objects. 161. In brief, how can the minds be forty-five, three, and forty-three, thus sevenfold? 162. Sense-sphere The mind-element of resultant thought, and the mind that produces a smile; Twenty-five, as appropriate, are considered to have limited objects. 163. The space revealed by a kasiṇa, is the object of the first immaterial attainment mind; And the non-existence of that same space, is likewise the object of the third immaterial attainment. 164. The immaterial attainments, arise in due order, taking as their object; The second and the fourth, are objects of the six exalted minds. 165. They are called immeasurable, but for the object of Nibbāna; The eight supramundane states, are fixed by rule. 166. In kasiṇas, foulness-parts, and in mindfulness of breathing, for the yogi; In the counterpart sign, and for one who practices the immeasurables. 167. And in the seven concepts, the rūpa-jhānas arise; In the sign as stated, and the rest are immaterial attainments. 168. The twenty-one exalted minds, excluding the supernormal powers, all of them; All arise in what is called concept, and in the unnameable. 169. Unwholesome thoughts arise, and impulsion dissociated from knowledge; Twenty, without the immeasurable, in all three, limited and so forth. 170.