English
Sustained application in sixty-six minds, arises without doubt. 96. In fifty-one minds, joy; in sixty-three, pleasure; Equanimity in fifty-five minds, but suffering in three. 97. In sixty-two minds, the faculty of mental pleasure; The faculty of suffering in one, likewise the faculty of pleasure in one. 98. In one hundred and five minds, the leader said energy; In one hundred and four minds, he spoke of the faculty of concentration. 99. Excluding all rootless minds, and those with one root; In one hundred and one minds, the arising of desire should be indicated. 100. Excluding the ten cognitions, and that conjoined with doubt; In one hundred and ten minds, determination is declared. 101. Faith, mindfulness, shame, fear of wrongdoing, non-greed, non-hatred, equanimity; Six pairs indeed. , nineteen mental factors. 102. In ninety-one minds, these are born as fixed; In rootless minds, in unwholesome ones, they are not born. 103. In seventy-nine minds, wisdom is always born; In twenty-eight minds, compassion and appreciative joy may arise. 104. In wholesome sense-sphere minds, and in all supramundane ones; In forty minds, with six, the three abstinences. 105. Faith, mindfulness, shame, fear of blame, the three of non-greed and so on; Six pairs, equanimity, and compassion and appreciative joy. 106. Likewise, the three abstinences, all these are twenty-five; Wholesome and unconditioned, and declared by the wholesome. 107. Shamelessness and fearlessness, delusion and restlessness; In twelve unwholesome minds, they are born as fixed. 108. Greed, hatred, and delusion, conceit, wrong view, and doubt; Sloth, restlessness, and remorse, dullness, and stinginess. 109. Shamelessness and fearlessness, envy and ill-will; These are called unwholesome, absolutely by the Great Seer. 110. Greed is specified in eight, wrong view is said in four; Conceit in those devoid of wrong view, hatred is born in two only. 111. Envy, stinginess, and remorse, are born in two, not together; Doubt, however, in one, sloth and dullness in five. 112. Contact and feeling, perception, volition, life, mind; Initial application and sustained application, joy, energy, and concentration. 113. Intention and decision, and attention, fourteen; Wholesome and unwholesome, and also unconditioned. 114. In twenty-nine minds, the five-factored jhāna is considered; Those endowed with four jhāna factors, are said to be thirty-seven. 115. Eleven kinds of mind, are said to have three factors; Thirty-four kinds of mind, are said to have two factors. 116. By nature, in those without initial application, jhāna factors are not to be extracted; In all rootless minds, path factors are not to be extracted. 117. In sixteen minds, the wise one says, three faculties; In one, however, four, in thirteen, five are to be extracted. 118. In twelve minds, the Conqueror said, seven faculties; In those lacking one, eight. and in forty. 119. In forty consciousnesses, the Leader spoke of nine; Thus, the combination of faculties should be understood by the discerning. 120. Here, there are eighteen non-path factors, which are rootless; Jhāna factors are not found in the fifty-two consciousnesses. 121. One consciousness has two path factors, seven have three path factors; In forty consciousnesses, the path is four-factored. 122. In fifteen consciousnesses, the path is considered five-factored; In thirty-two consciousnesses, the path is also said to be seven-factored. 123. In eight consciousnesses, the path is indeed considered eight-factored; Thus, in all consciousnesses, the path factors should be extracted. 124. Two powers in two consciousnesses, in one, three should be shown; Four in eleven, six in twelve should be stated. 125. Seven in seventy-nine, and in sixteen, the powers; Thus, consciousness should be known as with power and without power. 126. Jhāna factors, path factors, powers, and faculties, which arise in which consciousnesses; Having extracted them concisely, all those have been stated by me in them. Thus ends the section on the analysis of mental concomitants, the third chapter in the Abhidhammāvatāra. 4. The Fourth Chapter The Section on Onefold, etc. 127. Henceforth, I shall explain the method of onefold, etc.; For the growth of the wisdom of Abhidhamma monks. 128. All consciousness is onefold, by its nature of knowing; Consciousness is twofold, as rootless and with roots. 129. Ten and five are karmic results of merit and demerit in the sense sphere; And three are functional, so all eighteen are rootless. 130. The remaining seventy-one consciousness-arisings, by the Great Sage; Are designated as with roots by that one, the speaker on causes. 131. As with basis, without basis, and also in both ways; All the types mentioned are threefold in mind. 132. All sense-sphere karmic results, and fifteen in the form sphere; The initial path, the arising of thought, and the mind-element functional. 133. And the two consciousnesses of displeasure, these forty-three minds; Do not arise without a basis, they are absolutely with a basis. 4. Formless realm results, are entirely without basis. The remaining forty-two cittas, can be both. 135. Citta with one object, and citta with five objects, and citta with six objects— thus it can be of three kinds. 136. The ten sense-consciousnesses, and the eight supramundane (cittas), and all the magnified (cittas), excluding the abhiññā mind. 137. These forty-three should be known, as having one object. The three mind-elements among them, are said to have five objects. 138. The remaining forty-three, are considered to have six objects. And thus citta is of three kinds, beginning with wholesome and unwholesome. 139. Rootless, with one root, with two roots, and with three roots— thus citta is of four kinds, to be understood by the discerning. 140. Eighteen rootless (cittas), have been indicated by me below. Associated with doubt and restlessness, are said to have one root. 141. Twelve wholesome in the sense-sphere, and from result and functional, and ten unwholesome— thus twenty-two have two roots. 142. Twelve wholesome in the sense-sphere, and from result and functional, and all the magnified (cittas), and the immeasurable (cittas) have three roots. 143. From generating form, and generating postures and expressions, and not generating— thus all citta is of four kinds. 144. Among them, the twelve unwholesome, the wholesome in the sense-sphere, and the ten functional in the sense-sphere, the two abhiññā minds. 145. These thirty-two minds, generate forms, establish postures, and produce expressions. 146. The wholesome and functional, those magnified minds, the eight cittas free from defilements, and twenty-six minds. 147. Generate forms, establish postures, but do not cause movement— these are fixed in two functions. 148. Excluding the ten sense-consciousnesses, the results in the two realms, and the functional mind-element— these nineteen. 149. Generate forms, but do not do the other two. Again, the ten sense-consciousnesses, and the results in the formless realms. 150. And the rebirth consciousness of all, and the death consciousness of an Arahant— these sixteen minds, do not perform the three functions. asā. 151. From the divisions of one, two, four, five, and eight states; The Seer of five pure eyes declared the mind to be fivefold. 152. All wholesome and unwholesome mind-arisings, great functional minds; And great functional minds, the four resultant minds. 153. All fifty-five, by the unproliferating Teacher; Are fixed in one state, from the javana state. 154. Again, the two five-fold consciousnesses, in seeing and hearing; In smelling, tasting, staying, and touching, in due order. 155. The three mind-elements in the state of adverting and receiving; These sixty-eight come to be, having attained a single state. 156. Again, two minds are said to be of two states; The investigation accompanied by joy in the five doors. 157. The registering in the six doors, when the object is strong; And the determining occurs, the determining in the five doors. 158. In the mind-doors, for all, adverting occurs; This is called the two-state, the two minds. 159. From the state of rebirth-linking, life-continuum, and death; Those great resultant minds, nine, are considered to be of three states. 160. The eight kamāvacara great resultants, from rebirth-linking and life-continuum; And from registering, and by way of the death state. 161. The minds of four states, are said to be eight; The two resultant wholesome and unwholesome minds accompanied by equanimity. 162. Investigation occurs in the five doors and in the six doors; It attains the state of registering, when the object is strong. 163. By way of the states of rebirth-linking, life-continuum, and death; These two minds are said to be of five states. 164. Two minds have five functions, eight have four functions; Nine have three functions, two have two functions, the rest one function. 165. Life-continuum and adverting, seeing and receiving; Investigating, determining, javana is the seventh. 166. It is sixfold, from the division of the six consciousnesses; Sevenfold, from the division of the seven consciousness-elements. 167. Six have one object, five objects by distinction; And from six objects, mind is eight-fold. 168. There, the two five-fold consciousnesses, are each of one object; Two are of visible forms, and two each of sounds, etc. 169. All exalted consciousnesses, excluding the five supernormal knowledges; And all supramundane (consciousnesses), are of one object. 170. This six-fold group of one object should be known by the discerning; That which has five objects, is the three mind-elements. 171. The forty-one sense-sphere consciousnesses, and all supernormal knowledges, are of six objects. 172. Consciousness is nine-fold,