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Regarding the object revealed by karma; Relying on the corresponding base, arisen together, Or not relying on it there. 167. The corresponding rebirth-linking may occur, Having abandoned the intermediate state between existences; Without an intermediate state, far away, How can rebirth-linking occur? 168. Right here, from the cause of karma and craving, etc., From the previous consciousness; Consciousness may be far away, Like a lamp, an echo, etc. 169. For one departing from the non-percipient realm, There is no sign, nor death (consciousness); What is the rebirth-linking sign above? And what is the immediate condition? 170. Now, the death in the previous existence, With the rebirth-linking in the sensuous realm; Another consciousness. due to the absence of an interval, it is an immediate cause. 171. Action done between existences, from which it obtains an opportunity; that connection occurs by that very means, in the presented object. 172. Since the mind's detachment could not be made completely; therefore, for one with latent defilements, rebirth would occur. 173. In the five doors, there may be a connection, without action in two objects; the connection is due to the linking of existences, that life-continuum is from that component. 174. At the very end, the decease in that object, by falling away; thus, in a single continuum, arising, standing, and breaking. 175. Then, when another object enters the path, of the mind's interval, indeed; the life-continuum, as a cause, would vibrate twice. 176. When another object is struck, a vibration dependent on another occurs by being bound together, so they say by the simile of a stone. 177. The mind-element, functional advertence, then occurs once. Seeing, etc., the object of its own door, then apprehension. 178. Then investigation from that, and determining once from that; seven impulsion moments in the sense-sphere, from that, accordingly. 179. Two retention moments from that, then the life-continuum, a great interval; impulsion moments are great, determining, in the small, the mind crosses over. 180. In the small, however, of determining, like two or three impulsion moments; they speak of that occurrence in the text, not from non-cultivation. 181. The rule of the mind here too, like the rule of action, etc.; it should be known by similes of mangoes, etc., showing it, one should illuminate it well. 182. Advertence at the mind-door, then from the life-continuum; in the impulsion moments, when manifest, then in the sense-sphere object. 183. For those in the sense-sphere, retention, then the life-continuum would be; when unmanifest and small, the life-continuum would be from impulsion. 184. When unmanifest and manifest, small and not small; the life-continuum is only from impulsion, for Brahmas in four objects. 185. But regarding the exalted, when impulsion is conjoined with fault; due to opposition, there is no life-continuum, what would be for one connected with happiness? 186. Indifferent investigation occurs, how is advertence in the small? There is no rule without advertence, from the path, the arising of results. All the great and pure, Impulsions from the lineage, And from cessation, the arising of results, Life-continuum from impulsion. Results with roots and defilements, Two investigating (minds) with equanimity; These are connection, life-continuum, And death, nineteen in all. Two each beginning with adverting, Three ending in apprehension; Only one investigating, Named 'determining'. Eight great sense-sphere results, And three investigating (minds); These eleven are Named 'retention'. All wholesome and unwholesome, And functional, excluding adverting; Fifty-five results, These are impulsion. Thus, in the Compendium of Truths, The exposition of the process of consciousness Is the Third Chapter. 4. Fourth Chapter Compendium of miscellaneous methods Concerning the aggregate of consciousness. Now the methods beginning with 'one-fold', For the growth of the yogi's skill; Are declared: apprehending objects, All consciousness is of one kind. Eighty-one in the three planes, Are mundane, and that with supramundane; The rest are eight supramundane, Unsurpassed, thus two-fold. Mundane, result, functional, with roots, And with one root, by seven; Thirty are not dominant, The rest are dominant, thus two-fold. With desire, consciousness, energy, investigation, Each with one, endowed with wisdom; Without investigation, with one, Consciousness devoid of knowledge, endowed. Limited, immeasurable, And exalted consciousness; Three-fold: six, nine, and eight, And three, nine, respectively. Ten consciousnesses are sense-consciousness, Indeed, three are mind-elements; Seventy-six are mind-consciousness-elements, Thus again three-fold. Consciousnesses with one object, Without direct knowledge, exalted; Pure five sense-consciousnesses, Nine, five, these are. Mind-element with five objects, With direct knowledge, born of the sense-sphere; The rest with six objects, Indeed, forty-three in number. Sense-sphere results, two rootless, And the initial path, and two initial functional; All form (consciousness) are not in form, These forty-three are. Without form, four formless results Are; Forty-two remaining, Occur in both ways. Also four-fold: rootless, One-rooted, two-rooted, three-rooted; Eighteen. two, twenty-two, forty-seven there are. 203. Impulsive thoughts in the sense-sphere, with two kinds of supernormal knowledge; Form-sphere, posture-producing, and mind-door-adverting are four and eight. 204. The remaining twenty-six impulsive thoughts, are form-sphere posture-producing; Excluding the two fives and nine, are results of the sense-sphere and form-sphere. 205. These nineteen are initial functional thoughts, form-sphere producing; The remaining fourteen are different, without three kinds of rebirth-linking. 206. From single-function onwards, there are five kinds, those with a single function; The two fivefold consciousnesses, impulsive thoughts, and the mind-element, these sixty-eight. 207. From two functions onwards, are the determining consciousness, the pleasant investigating consciousness, and the exalted; Results are sense-sphere great results, the rest are investigating consciousnesses in order. 208. Seeing, hearing, what is seen, what is heard, smelling and so on; That which is sensed, the three mind-elements, what is seen, heard, and sensed. 209. What is seen, heard, sensed, known, with supernormal knowledge, the remaining sense-sphere; Consciousness of objects, the rest are thus said to be sixfold. 210. By means of the seven kinds of consciousness-elements, there are seven ways; Now is explained, the sequence of immediate contiguity. 211. In meritorious actions, the first two are sense-sphere, form-sphere meritorious actions are endless; Their productive and subsequent endless, life-continuum and initial investigating consciousness. 212. The two ending with the second are investigating consciousness, life-continuum from the two ending with the third; Those are endless, pure merit, and neutral, and exalted. 213. In all instances, these fifty-three, and three sevens; Thirty-three are these life-continuums, in the form-sphere, from merit. 214. Their results, and mind-associated sense-sphere results, are ten; From formless meritorious actions, their own results again. 215. Lower results, and from the end, the third and final results; Ten, one, two, three, five, and one path, its own result. 216. From the root of greed, with one cause, like the final sense-sphere beautiful; Seven from the two kinds of hatred, sense-sphere life-continuum, indifferent. 217. With great results, with three causes, all rebirth-linkings are blameworthy; With sense-sphere deaths, the rest, blameworthy sense-sphere rebirth-linkings. 218. Sense-sphere death and determining consciousness, and from the pleasant investigating consciousness; Rebirth-linking and the two investigating consciousnesses, the others are their own investigating consciousness. 219. Each its own rebirth-linking, and with ten knowledges. Faulty are the form-results, joined without cause. 220. Among the formless results, from the first, the sense-sphere results are triple-rooted; the last faulty, and the formless results, these are nine. 221. From the second onwards, these same, without the lower result, the fruits are triple-rooted results, and spontaneously, these are fourteen. 222. The ten-fold activities, laughter, and spontaneous, excluding the formless; the knowledge-associated bhavangas, these are ten from the determining. 223. In the sense-sphere, the javanas and bhavangas, in the sense-sphere and form-sphere, or spontaneously; nine and five, with root-causes, from the two activities. 224. Spontaneous bhavanga and mind, in the form-sphere, also the pleasant activity; and the last of the producing, these are twenty-two, the third. 225. And those results, spontaneous and last, the fruit is middle, the exalted; the activities are twenty, from the remaining two pairs. 226. The mentioned results, spontaneous, thus fourteen javana activities; excluding the tadārammaṇa, one should lead by the paṭṭhāna method. 227. Then the pleasant activity is pleasant, the rest are the remaining activities; the tadālamba, as appropriate, one should say according to the commentaries. 228. All exalted activities, are like their own merit there; the last is the final fruit, this is the special feature. 229. The states immediately preceding these, are thus declared; and this, by these, this method is now stated. 230. By two, sense-sphere javanas; by three, form-sphere and formless; by four, paths; by six, fruits and two others; the remaining two, by seven. 231. From one, ten; from five, the pleasant investigating; in the sense-sphere, from the hate-activity and inferior javanas, from their grasping. 232.