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Three-rooted wholesome kammas of the sense-sphere, and the five wholesome supernormal powers; Arise in all four, except for the two of arahantship. 171. The supernormal power of functional consciousness, and the three-rooted functional minds of the sense-sphere; Six are in all places, thus the minds are established in seven ways. 172. The objects of one, three, and four parts, are of three kinds; Sixty, and twenty, and eleven respectively. 173. In the five doors, all five, are only present objects; The three-timed and unnameable, are in the mind-door as appropriate. 174. Internal and external, are objects in the five doors; In the mind-door, the unnameable, and even non-existence are accepted. 175. In the five doors, for each of the five, there is one object; All six objects are, always in the mind-door. 176. What is grasped in the five doors, and other objects too; Are taught to pass into, the establishment in the mind-door. 177. Past and present, possible in the sense-sphere connection; Grasped by the six doors, these objects are of three kinds. 178. Only one kamma-sign, appears in the mind-door; The unnameable past, is included in the dhamma-object. 9. Having leaned, as is fitting, on rebirths of exalted states; At the end, death occurs, in the middle, the bhavanga also proceeds. Thus, in the division of consciousness, the discourse on the process-preparatory is concluded. The Fourth Chapter. The Fifth Chapter 5. Discourse on Planes and Individuals 180. Henceforth I shall declare, distinguishing planes and individuals; How all consciousnesses, are systematically comprehended. 181. Hell, the animal realm, the realm of ghosts and asuras; These four woeful planes, are considered woeful in the sense-sphere. 182. The Four Great Kings, the Tāvatiṃsa, the Yāma; The Tusita, and the Nimmanarati, the Vasavatti. 183. These six divine worlds, and humans, thus sevenfold; Are the sense-sphere blissful planes, and elevenfold are the sense-sphere planes. 184. The retinue of Brahmās, and the chaplain Brahmās; And the Great Brahmās, threefold, are the first jhāna planes. 185. Of limited radiance, of immeasurable radiance, and the Abhassara; The second jhāna plane, is also declared as threefold. 186. Of limited glory, of immeasurable glory, and the Subhakiṇha; Are also declared as threefold, the third jhāna planes. 187. The Vehapphala, the Asaññī, and the five Suddhāvāsā; These seven, are the fourth jhāna planes. 188. The Avihā, the Atappā, the Sudassā, the Sudassī; And the Akaniṭṭhā, these five, are declared as the Suddhāvāsā. 189. Thus, sixteenfold divided, are the Brahmā worlds declared; The abodes of the form-Brahmās, are the form-sphere planes. 190. Declared by names such as the sphere of infinite space; The formless Brahmā worlds, are the four formless planes. 191. Distinguished by Sotāpanna and so on, the four supramundane are considered; Thus, thirty-five in all, are the planes. 192. They are born in the four woeful planes, through the connection of evil results; Among the sense-sphere deities, they are born through great results. 193. Ahetuka (rootless) meritorious results, are born through the rootless; Among earth-dwelling deities and humans, they are born through great results. 194. The result of the first jhāna, in the first jhāna plane; The second and third, in the second jhāna plane. 195. The third is the fourth, and in the fourth is the fifth; And from the formless realms, in due course, In the formless realms are the connections. 196. Through the doors of body, speech, and mind, Actions like taking life, Done with evil thoughts, Are born in the realms of woe. 197. Through the doors of body, speech, and mind, Giving, morality, and development, Done with meritorious kammas of the sense sphere, Are born in the happy destinations of the sense sphere. 198. Minor, middle, and excellent jhānas, In due order, Having developed them, yogis are of three kinds, In the three realms. 199. They are born in the Vehapphala realm, Having likewise developed the fifth jhāna; And having developed non-perception, They are born in the non-percipient realm. 200. Non-returner individuals Are born in the Pure Abodes; And having developed the formless attainments, They are born in the formless realms in due order. 201. Having developed the supramundane, Immediately after, At the moment of attainment, It offers the fruit of mind. 202. Beings fallen from the realms of woe Are born in the sense sphere; Fallen from the happy destinations of the sense sphere, They are born in all places. 203. Fallen from the form realm, they are born Everywhere except the realms of woe; Fallen from the formless and non-percipient realms, They are in the happy destinations of the sense sphere. 204. Likewise, fallen from the form realm, they are There and in higher realms; Having cut off the root of the cycle, The taintless ones attain Nibbāna. 205. Non-returner individuals Are reborn in the Pure Abodes; Those who are not non-returners Are born in the sense sphere. 206. Noble ones are nowhere Among the lower reborn brahmas; There are no noble individuals In the non-percipient realm or the realms of woe. 207. Established in Vehapphala, Akanittha, And the highest existence, All noble individuals Are not born elsewhere again. 208. Non-returners, free from passion, Do not remain in the six heavens; Nor do worldly yogis Stay there for long. 209. The taintless ones do not remain in the lay state among humans; They remain in the monastic life, and on earth, And in the state of Brahma. 210. Fifty years Of humans, when collected, Make one day and night there, And thirty such days make one month. 211. Twelve months make a year, Which makes five hundred years; This is the measure of life span For the Cātumahārājika devas. That ninety hundred thousand years, when totaled, By human reckoning, is a quarter and more. What is a hundred human years, That is made one day. Therefore, a thousand years of life, Is declared among the Tāvatiṃsa gods. Three crores and sixty hundred thousand more, Would be, by human reckoning, The total among the Tāvatiṃsa gods. The lifespan measure, thus, For the gods above and above, Is made double twice, And a quarter is stated. By human reckoning, there, Fourteen crores, And forty hundred thousand more, In the Yama realm. They declare for the Tusitas, Fifty-seven crores, And sixty hundred thousand years, And more. For the Nimmānaratī gods, Two hundred thirty crores, And forty hundred thousand years, Altogether. Nine hundred and twenty-one crores of years, And sixty hundred thousand years more, Among the Vasavattīs. A third part of a kappa, And half, in order. One kappa, two, and four, Eight kappas, and sixteen. Thirty-two and sixty-four, In the nine Brahma realms. The Vehapphalā and Asaññī, Have a lifespan of five hundred kappas. A thousand kappas, two, four, Eight, sixteen, in order. Thousands of kappas, Are declared for the Suddhāvāsas. Twenty thousand kappas, And forty, and sixty. Eighty-four thousand, Kappas, in the Aruppas, in order. A fixed lifespan measure, There is not for earth-dwellers and humans. A counting of years there is not, In the four realms of woe. Ordinary people and Noble Ones, Thus, are two kinds of individuals. By divisions like three-rooted, Ordinary people are also three kinds. Those on the path and those in the fruit, Are eight Noble individuals. From the beginning, seven are trainees, And the other is the Arahant, the untrainee. Rootless beings are found, In the realms of woe. Three-rooted beings are found, In form and formless realms, with consciousness. Among the sense-sphere gods, Rootless ones are excluded. In the realms of woe, and among asuras, And among humans, all three are found. A Noble ones are found, excluding the unconscious realms and woeful states. Ordinary people, however, are found, excluding the Pure Abodes. 230. Having abandoned the Pure Abodes, woeful states, and the three unconscious existences; Stream-enterers and the other two (noble ones) are found in the remaining places. 231. Thus, knowing the collection of realms and individuals in all their distinctions, the wise should discern the minds that arise therein. Thus ends the discourse on realms and individuals in the division of minds. The Fifth Chapter. The Sixth Chapter 6. Discourse on the Arising of Minds in Realms and Individuals 232. In the sensuous happy realms, the great resultant minds arise as appropriate; and the exalted resultant minds, established according to their connections. 233. The determining mind, sensuous wholesome minds, those dissociated from wrong view, and that accompanied by restlessness— these fourteen are found everywhere. 234. The investigating resultant minds, mind-element, eye-consciousness, ear-consciousness, and mind-consciousness— these ten minds arise everywhere except in the formless realms. 235. Those associated with wrong view, and those associated with doubt— these five arise everywhere, except in the Pure Abodes. 236. The two root-of-aversion minds, and the three mind-doors of nose, tongue, and body— these eight arise everywhere, except in the exalted realms. 237. The fourth formless javana, the fruition of the non-returner and so on, and the great functional minds— these thirteen arise, excluding the woeful states. 238. The two lower formless javanas (each), excluding the six woeful states and above; the six form javanas are found, excluding the formless realms and woeful states. 239. The fruition of stream-entry and so on, excluding the Pure Abodes and woeful states; the first supramundane (path/fruition) excluding the Pure Abodes, woeful states, and formless realms. 240. Being states and realms, the supramundane (minds) are not taken; and the one-constituent realm, being only form, is not taken. 241. Some-realms, all-realms,