English
Twenty-two, becoming two life-faculties, Having made one collection. 102. Wrong view, one-pointedness, initial thought, mindfulness, abstinences, paths, Eight for liberation; The first four, having divided, are twelve. 103. Contact and volition, indeed, These two here are due to being nourishment; Nourishments, with mind and nutriment, Become four, or else. 104. Roots, from the root position, in unwholesome actions, The triad of greed and so on is declared; And also in wholesome and indeterminate actions, The triad of non-greed and so on, likewise. 105. Wrong view, greed, hatred. From the path of woe, Of bad kamma; Its opposite, for good destiny, Three and six paths are declared. 106. And the six pairs, Beginning with tranquility, Are groups, are pairs; Mindfulness and wisdom are helpers, Because they are of great help. 107. Yokes, from carrying away floods, By joining to the peak of existence; Taints, from flowing forth; Wrong view, delusion, Here, greed are two. 108. Grasping, by firm seizing, Wrong view-born, is threefold there; Wrong view, by hatred, Are those knots; From knots, wrong view here is twofold. 109. From the five hindrances: Sensual desire, doubt, Hatred, restlessness, remorse; Sloth and torpor, by delusion, Or six hindrances here. 110. Making restlessness and remorse one, And sloth and torpor are said; Both from their function, And from the trace of their opposite. 111. Wrong view, agitation, restlessness, Hatred, blindness, doubt, Sloth, conceit, are ten; These, by the pair that destroys the world, Are defilements, from defiling the mind. 112. Greed, hatred, delusion, Conceit, wrong view, doubt, Envy, avarice; Are fetters; Wrong view-born, by breaking, From binding, are two. 113. These: delusion, restlessness, Conceit, doubt, hatred, Craving, wrong views; Wrong view is two, greed is threefold, Having broken, are declared ten in the suttas. 114. Wrong view, greed, delusion, Conceit, hatred, doubt; There, making greed two, These seven latent tendencies are declared. 115. Wrong view itself is clinging, To be known thus in brief; The meaning of the aggregate of formations, Has been stated according to what was said. Thus, in the Compendium of Truths, the Compendium of the Three Aggregates, named The Second Chapter. 3. The Third Chapter Elucidation of the Process of Mind 116. Mind, grasping objects, That, from giving result or no result, is twofold; Wholesome and unwholesome is the former, The latter is considered indeterminate. 117. Wholesome there, From the kama-sphere and so on, may be fourfold; Eight, five, four, and four, In order, how? 118. One is accompanied by joy, With wisdom, unprompted; And one is prompted; Likewise, two are without wisdom. 119. Likewise, with equanimity, With wisdom, and without wisdom, Thus eightfold; Wholesome kāmāvacara mind here, Is divided by feeling and so on. 120. Giving, morality, and development, Transference of merit, rejoicing in merit; Service and reverence And, teaching, hearing, born of understanding. 121. Having become one of these, relying on a basis or not; Of low doors and origins, having distinctions of destinies. 122. Taking one of the three-time-limited objects; It arises, or is timeless, without defilement, for the unintelligent. 123. Among the six objects, the five, beginning with form, are five objects; The rest, form and formless, designation is the sixth object. 124. There, the excellent, endowed with knowledge, having given a three-rooted connection; Afterwards ripens as results, in two of the eight in the course of existence. 125. But the inferior among them, having given a two-rooted connection; Gives twelve results, in the course of existence, without wisdom. 126. Thus, the superior, lacking wisdom, both at conception and in existence; But the inferior, in both places, ripens as rootless. 127. Only in the sense-sphere happy destinies, this gives the enjoyment of existence; In the form-sphere and lower realms, in existence, it ripens accordingly. 128. Mind endowed with initial thought, sustained thought, rapture, happiness, and one-pointedness; The first (jhana), and the three beyond it, with sustained thought, rapture, happiness, and so on. 129. Ending with equanimity and one-pointedness, and the formless attainments, thus by factors; But the form-sphere wholesome karma is fivefold, and by way of object. 130. Beginning with the foul (object), and the object of equanimity; Loving-kindness and so on, three (divine abidings); First, of the four (elements), of the five (kasinas), and the breath-kasinas. 131. In the objects of infinite space, infinite consciousness, nothingness, and neither perception nor non-perception; In order, the surpassing formless wholesome karma is fourfold. 132. Beginning with the stainless peace, that arises by way of the path; Again, it is twentyfold by the distinction of the fourfold foundational jhanas. 133. The first (path) removes wrong view and doubt, and attenuates sensual desire and ill-will; The next ones cut them off completely, the last destroys the remaining (defilements). 134. Thus, the three-level wholesome karma, is born of development here; The first (level) relies on a basis, the second on both. 135. In the third, relying on the first, the rest, relying or not relying; There, the first two accomplish their own existence. 136. They accomplish the unsurpassed peace, but the supernormal powers here; Are not results of jhana arising, nor are they possible as karmic results. 137. Karma does not give results in another plane, (it is) the object of form-sphere results. Only its own sphere of action, and no other, is possible. 138. Evil is just one, volitional, from its cause, it is again twofold; From its root, it is threefold, due to greed, hatred, and delusion. 139. One is accompanied by joy and wrong view, unprompted; Another is prompted, and likewise, two with low views. 140. Also accompanied by equanimity and wrong view, and likewise, dissociated from wrong view; With feeling and wrong view, and so on, thus, eightfold from the root of greed. 141. With suffering and hatred, unprompted, the other is rooted in hatred; The root of delusion is also with equanimity, associated with doubt and restlessness, twofold. 142. There, the two of hatred depend on an object, but the others, however, may or may not depend on an object, how are they with killing and so on? 143. Harsh speech, killing, ill-will, with hatred, with greed; Wrong view, sexual misconduct, covetousness, the remaining paths of action by both. 144. It gives connection in the four lower realms, in all existences; Its sphere is ripened, entirely, except for the stainless. 145. The indeterminate is twofold: resultant and functional, there, from the initial plane; Here, in the kāma resultant, it is fourfold, from the meritorious resultant, it is twofold. 146. Meritorious resultants are twofold: rootless and with roots, thus, two eights; The rootless are five cognitions, apprehension and two investigations. 147. Body-cognition is pleasant there, investigation with joy and so on; The remaining six are with equanimity, like the meritorious, with roots. 148. Solely through connection, bhavanga, tadālambana, and decease; The rest arise in the manner stated previously. 149. For humans and those in states of woe, connection and final investigation; Occur by other kamma, even for those with roots, it is rootless. 150. Born of evil, born of merit, similar, without investigation and so on; Body-consciousness with suffering, these have unpleasant objects. 151. They have pleasant objects, among them, the initial investigation is in two places; The other two are in five places, all have limited scope. 152. For the two fivefold receptions, the five sense objects are present there; For the rest of the resultants, the six are temporal. 153. The resultants of rūpa and arūpa realms, are entirely similar, it is said; Except for connection, and the three functions of their own merit. 154. Similar, unsurpassed resultants Some, by their own merit, completely; Having abandoned that door to liberation, indeed, In two ways on the path, in three ways in the fruit. 155. Functional consciousness, due to the absence of three defilements, From that plane, sensuous; In two ways, with root and without root, thus, How are there three roots there? 156. Adverting, smiling, adverting, Accompanied by equanimity, with pleasant equanimity; These five sense-door sensuous, And they are all-object. 157. And with-root fine-material and immaterial, Due to the absence of their own wisdom; In their occurrence, no fruit, like a flower, Like the fruit of a severed creeper. 158. And the two adverting (consciousness) of the ordinary person, due to non-cultivation; Even when occurring, do not bear fruit, Like a barren flower's fruit. 159. Twenty-one, twelve, thirty-six, Four, five, respectively; Merit, demerit, result, functional, Are eighty-nine kinds. 160. Rebirth-linking, life-continuum, adverting, The five beginning with seeing, Receiving, investigating, determining, Impulsion, registration, and death. 161. Thus, of these fourteen, According to their functional occurrence, now, The process of consciousness at the six doors, How it is briefly stated. 162. For those with craving in the sensuous realm, at the moment of death, The karma-sign, etc., appears only to the mind, For others, it is the karma-object. 163. Taking that as the object, which has arisen, There are five impulsions; Then, from that object, Death occurs, or from the impulsions. 164. For those in the lower realms, by ignorance, craving, And volitional formations, born together; And by the covering, bending, and throwing Of the disadvantages of objects. 165. For others, by those not abandoned, There is covering and bending; But the throwing volitional formations, Are indeed wholesome here. 166. Thus, when the three functions are performed,