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and the mental states joined with them. 529. Two, four, then ten, three, five, and more, ten; Twenty-three, in order, seven, two, and fifteen others. 530. Two, and two, three, two, two, one, in the sixteen blameworthy; Nineteen, twenty, twenty, one, two, and more. 531. In the rootless, there are eight, ten, one, two, and more; Ten, five, two, one, thus there are nineteen. 532. According to what is found, the collection of states; Can be known, by the wise, in the manner described. Thus ends the discourse on the collection of groups in the division of mental concomitants. The fifteenth chapter. The sixteenth chapter 16. Discourse on the Arising of Consciousness 533. Of states in the arisings of consciousness ...having thus known the determination, the collection of distinctions of the arising of consciousness should then be understood. 534. From the nutriment of feeling, and from cause and dominance, from jhānas, faculties, paths, and powers, and from the path of cessation. 535. Therein, pleasant, and painful, and neither-painful-nor-pleasant; these three feelings are stated, due to their specific nature of experience. 536. Pleasure, pain, joy, sorrow, and then another; the faculty of equanimity, thus by division into five faculties. 537. In the pair of body-consciousness, feelings are indeed pleasant and painful; they do not receive the names of joy and sorrow. 538. But elsewhere, in all cases, pleasant and painful feelings do receive the names of joy and sorrow. 539. Neither-painful-nor-pleasant equanimity, and the feeling of neutrality; is declared in fifty-five consciousnesses, and in others. 540. The two types of body-consciousness are conjoined with the faculties of pleasure and pain; the two types of mind conjoined with aversion are conjoined with the faculty of sorrow. 541. Eighteen mundane consciousnesses, and from the four jhānas upwards; sixty-two types of mind are conjoined with the faculty of joy. 542. Thirty-two mundane consciousnesses, and twenty-three of the fifth jhāna; fifty-five types of mind are conjoined with the faculty of equanimity. 543. Sixty-three are conjoined with pleasure, three there are conjoined with pain; fifty-five are equanimous, conjoined with neither-painful-nor-pleasant. 544. The eight-fold nutriment of vitality, feeling, the linking consciousness; and mind-and-matter in order, are declared to be nutriments. 545. Nutriments are physical food, contact, and volition; and consciousness—these four are supports and sources. 546. In all arising of consciousness, the three immaterial nutriments; physical food as nutriment sustains the body in the sense-sphere. 547. Non-greed and non-hatred, and non-delusion, and then another; greed, hatred, and delusion— these six conditions are declared. 548. Wholesome and unwholesome conditions, and three indeterminate ones; therein, nine or twelve-fold, by distinction of result and functional. 549. Fifteen are more, by distinction of plane therein; forty-four, by distinction of meritorious, resultant, and functional. In investigating mind-element, In the five sense-consciousnesses; In determining consciousness and in smile-producing consciousness, Roots by name are not found. In greed-rooted states, greed And delusion; in the two aversion states, Hatred and delusion are found; Delusion alone in deluded states. In those disjoined from knowledge, The two (roots) beginning with non-greed exist; Then in all the rest, The three (roots) beginning with non-greed also. Forty-seven are three-rooted; Twenty-two are two-rooted, two are one-rooted; Eighteen are rootless. Desire, consciousness, energy, And investigation are four kinds; Co-nascent dominant states Are called dominants. Whichever object, having made it weighty, Mental states proceed; By the name of object-dominant, That object is declared. One (dominant) in three-rooted impulsion-states, All four (dominants) as appropriate; In two-rooted (impulsion-states) it arises, Without the investigation-dominant. In supramundane states, in sense-sphere wholesome states, In three-rooted great functional states; And in greed-rooted states which are blameworthy, The object-dominant is found. And there, indeterminate (objects) in the sense-sphere, Though found, are found; In exalted and supramundane states, Only determinate (objects) as appropriate. In two-rooted functional states and aversion states, There is no object-dominant; In deluded rootless resultant states, And in mundane states, none whatsoever. And those conjoined with both dominants, Those conjoined with co-nascent dominants; Those with indeterminate both dominants, Those with indeterminate co-nascent dominants. And those disjoined from both, Mental states there are five kinds: Eight, eighteen, twenty, six, Thirty-seven, respectively. And those conjoined with five dominants, Those conjoined with four dominants; And those conjoined with three kinds of dominants, And those completely freed. Then sixteen, then thirty-six, And six, respectively; Thirty-seven kinds, Are declared in these four ways. And those conjoined with investigation-dominant, Those conjoined with co-nascent dominants; And those conjoined with object-dominant, And those completely freed. Thirty-four, fifty-two, Twenty-eight, respectively; And thirty-seven, Are declared in these four ways. But those that obtain co-nascent dominants Are fifty-two in all; And those that obtain object-dominants, Those that obtain both dominants. All twenty-eight, and fifty-two with leaders; The rest are all without leaders, thirty-seven in every way. Thus knowing the fourfold division by way of feeling and so on; One should also discern it by way of jhāna, faculty, path, and power. The jhāna is below initial application, the mind-faculty is beyond mind; The path-factor is beyond cause, the power is after energy. In the non-initial-application naturally, therefore jhāna is not found; And in the rootless, the path-factor, and power in the non-energetic, as it were. The eight material faculties here are not taken at all; In the states of path, faculty, and power, concentration is also not desired. In sense-sphere wholesome indeterminate states, the abstinences are also not agitated; In the supreme minds of wisdom, the three faculties are divided. The rest, according to what has been said, are obtained as jhānas and so on; And the mind-arisings associated with them should be understood in order. Associated with joy in the sense-sphere, and in the supramundane and exalted; The first jhāna minds are considered to have five jhāna factors. Associated with pain and equanimity in the sense-sphere, excluding the five consciousnesses; And the second jhāna minds would have four jhāna factors. Associated with three jhāna factors are the third jhāna minds; The fourth and fifth formless states are endowed with two jhāna factors. In the pair of five consciousnesses, there is no jhāna factor whatsoever; Thus, by the division of jhānas, minds are established in five ways. Twenty-nine, thirty-seven, and eleven others; Thirty-four, then ten, are the counts in order. In all supramundane states, nine faculties are spoken of; But in all mundane states with three roots, there are eight ways. In those dissociated from knowledge, one should extract seven ways; In the wholesome, with initial application and investigation, one should declare five ways. In those accompanied by doubt, one should specify four ways; Three faculties are spoken of in the remaining rootless minds. Eight, and thirty-nine, twelve or thirteen; And one and sixteen, thus there are six kinds of collections there. The first supreme jhāna is considered to have eight path factors; The seven path factors What is its name? The rest is the unsurpassed jhana. 584. The mundane first jhana, and the three-rooted in sensuality; Are called the five-path-factor, mind-arisings declared. 585. The rest of the exalted jhana, associated with wrong view; And dissociated from knowledge, are considered four-path-factor. 586. The two rooted in hatred, and that accompanied by restlessness; And dissociated from wrong view, are endowed with three path-factors. 587. Associated with doubt, the path is called two-factored; And without path-root, thus sevenfold is the collection there. 588. Eight, thirty-two, ten, and five others; Forty, in order, seven, one, and eighteen others. 589. The powers are seven, in all three-rooted ones; In those dissociated from knowledge, six powers are to be declared. 590. In the four wholesome, they are threefold, in the doubtful ones; Two powers are in the discerning, the rest are called powerless. 591. Sixfold is the collection there, forty-seven others; Twelve, eleven, one, two, sixteen, in due order. 592. Thus five, six, seven, six- divisions stand in order; All twenty-four, are discussions based on jhana-factors. Thus ends the discourse on mind-arisings in the division of mental factors. The Sixteenth Chapter. The Seventeenth Chapter 17. Discourse on the Collection of Views 593. By the name of 'contingent', the phenomena such as desire; And the aggregates and divisions, are declared appropriately. 594. There, phenomena such as desire, are divided appropriately; Or the aggregates and other groups, are now to be understood as arising. 595. Feeling is the aggregate of feeling, arising from eye-contact and so on; Perception is the aggregate of perception, thus sixfold is declared. 596. By the name of the aggregate of formations, the remaining mental factors are considered; The six consciousness-bodies are called, by the name of the aggregate of consciousness. 597. The aggregate of form is just one, associated and unassociated; The four formless ones, are called the five aggregates. 598. The mind-base is mind itself, and the other; The eye-consciousness element and so on, seven. elements of consciousness. 599. All mental phenomena,