English
In the collection of objects, the objects are six kinds: visible object, sound object, smell object, taste object, tangible object, and mind object. 49. Among these, form itself is the visible object, likewise sounds and so on are the sound object and so on. 50. The mind object, however, is collected in six ways: sensitive matter, subtle matter, consciousness, mental concomitants, Nibbāna, and concepts. 51. Among these, for all eye-door consciousnesses, form alone is the object, and that is present. Likewise for ear-door consciousnesses and so on, sounds and so on, and these are only present. 52. For mind-door consciousnesses, however, all six kinds of objects, present, past, future, and time-free, become objects as appropriate. 53. For the door-free consciousnesses, namely rebirth-linking, life-continuum, and death, all six kinds of objects, as they arise, mostly those apprehended by the six doors in a previous existence, present, past, or conceptual, are considered as objects of kamma, kamma-sign, or destiny-sign. 54. Among these, eye-consciousness and so on have only one object each, form and so on, respectively. 55. The three mind-elements, however, have five objects: form and so on. 56. The remaining sense-sphere resultant consciousnesses, the smiling consciousness, No consciousness, thus, always has only sense-sphere objects. 57. Unwholesome (consciousnesses) and sense-sphere impulsion consciousnesses dissociated from knowledge, thus, have all objects except supramundane ones. 58. Sense-sphere wholesome consciousnesses associated with knowledge, and the wholesome supernormal knowledge known as the fifth jhāna, thus, have all objects except those of Arahantship path and fruition. 59. Sense-sphere functional consciousnesses associated with knowledge, and the functional supernormal knowledge and determining consciousness, thus, always have all objects. 60. Among the immaterial (consciousnesses), the second and fourth have exalted objects. 61. All the remaining exalted consciousnesses have conceptual objects. 62. Supramundane consciousnesses have Nibbāna as object. 63. Twenty-five in the limited, six consciousnesses in the exalted. Twenty-one in the conceptual, eight in the Nibbāna-sphere. Twenty in the supreme supramundane, excluding the highest path and fruition. Five in all, and six, thus, there are seven kinds of collection. Compendium of Bases 64. In the Compendium of Bases, the bases, namely, eye, ear, nose, tongue, body, and heart bases, thus, are of six kinds. 65. These, in the sense-sphere world, all of them are obtainable. 66. In the fine-material world, however, the triad beginning with nose does not exist. 67. In the immaterial world, however, all of them do not exist. 68. Therein, the five sense-consciousness elements respectively arise exclusively relying only on the five sensitive bases. 69. However, the mind-element, known as five-door adverting and receiving (consciousness), arises relying only on the heart (base). 70. However, the remaining known as the mind-consciousness element, in the case of investigating, great resultant, two aversion, first path, smiling, and fine-material (consciousnesses), arise relying only on the heart (base). 71. However, the remaining, in the case of wholesome, unwholesome, functional, and supramundane (consciousnesses), (arise) either relying on or not relying on (the heart base). 72. In the case of immaterial resultant (consciousnesses), (they arise) not relying on the heart (base). 73. Six bases relied upon in the sense-sphere, seven in the fine-material are of four kinds. Three bases relied upon in the immaterial, one element is considered as relying. 74. Forty-three relying (on a base), forty-two arise. Relying and not relying, immaterial resultants are unsupported. Thus, the Abhidhammattha Sangaha (ends). In the compendium, named the division of miscellaneous compendium. Third chapter. 4. Chapter on the Process 1. Thus, of the arising of consciousness, having made a higher compendium. By way of distinction of planes and individuals, regulated as prior and posterior. Named the compendium of occurrence, concerning rebirth-linking and occurrence; I shall speak briefly, how it is possible. 2. But for those free from the cognitive process, by way of kamma, kamma-sign, and destiny-sign, the occurrence of objects is threefold. 4. Therein, the bases, doors, and objects are just as stated before. The Sixfold Consciousness 5. Eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness—these are the six kinds of consciousness. The Sixfold Process 6. But the six processes, eye-door process, ear-door process, nose-door process, tongue-door process, body-door process, and mind-door process—either by way of doors, or eye-consciousness process, ear-consciousness process, nose-consciousness process, tongue-consciousness process, body-consciousness process, and mind-consciousness process—or by way of consciousness, these mind-processes occurring through the doors should be understood. Division of Processes 7. Extremely great, great, small, and extremely small—in the five doors. But in the mind-door, clear and unclear—the occurrence of objects should be known as sixfold. The Five-Door Process 8. How? By way of arising, standing, and ceasing, three moments are called one mind-moment. 9. But these seventeen mind-moments are the lifespan of material phenomena. 10. Either having passed one mind-moment, or having passed many mind-moments, the five objects, having reached their static phase, come into the range of the five doors. Therefore, if a visual object that has passed one mind-moment comes into the range of the eye, then, after the life-continuum has vibrated twice, having cut off the stream of the life-continuum, the five-door adverting consciousness, adverting to that very visual object, arises and ceases. Then, immediately after that, eye-consciousness, seeing that very form, receiving consciousness, receiving it, investigating consciousness, investigating it, determining consciousness, determining it... and the subsequent thoughts arise and cease in order, thereafter, any of the twenty-nine sense-sphere impulsion thoughts, having received a condition, usually impels seven times, and following the impulsion, two resultant apperception-following thoughts occur appropriately, thereafter, there is a fall into the life-continuum. 11. Thus, fourteen process-thoughts, two life-continuum vibrations, and counting one past thought-moment before, complete seventeen thought-moments, thereafter it ceases, this object is called "very great." 12. But an object that has come into range, having passed insufficient time for the arising of apperception-following thoughts, is called "great." In that case, at the end of impulsion, there is a fall into the life-continuum, there is no arising of apperception-following thoughts. 13. An object that has come into range, having passed insufficient time even for the arising of impulsion, is called "small." In that case, impulsion does not arise, but only the determining thought occurs two or three times, thereafter, there is a fall into the life-continuum. 14. And an object that has come into range, having passed insufficient time even for the arising of determining thought, and is near cessation, is called "very small." In that case, there is only a vibration of the life-continuum, there is no arising of process-thoughts. 15. Thus, at the eye-door, and similarly at the ear-door and so on, in all five doors, the occurrence of objects, which are the objects for the four types of processes, namely, apperception-following, impulsion, determining, and empty processes, should be understood in four ways. 16. The process-thoughts are seven, the thought-moments are fourteen. Fifty-four in detail, in the five doors, appropriately. This is the method of the occurrence of process-thoughts in the five doors. Mind-door process: the small impulsion process 17. But if a clear object comes into range at the mind-door, thereafter, following the vibration of the life-continuum, mind-door adverting, and impulsion, resultant apperception-following thoughts occur, thereafter, there is a fall into the life-continuum. 18. But when the object is unclear, at the end of impulsion, there is a fall into the life-continuum, there is no arising of apperception-following thoughts. 19. The process-thoughts are three, the thought-moments are described. Here, in detail, forty-one are to be understood; This is the paritta-javana-vāra here. Appanā-javana-vāra 20. In the appanā-javana-vāra, however, there is no distinction of clear or unclear, nor is there the arising of tadārammaṇa. 21. For there, after any one of the eight kāmāvacara javanas associated with knowledge has arisen and ceased, either four times or three times respectively, by the names of parikamma, upacāra, anuloma, gotrabhū, immediately thereafter, a javana, suitable for the fourth or fifth of the twenty-six mahaggata and lokuttara javanas, according to one's aspiration, descends into the appanā-vīthi; after that, at the end of appanā, there is only a fall into bhavaṅga. 22. There, after a javana accompanied by joy, appanā is also expected to be accompanied by joy; after a javana accompanied by equanimity, it is accompanied by equanimity. Even there, after a wholesome javana, it establishes a wholesome javana and the three lower fruits; after a functional javana, it establishes a functional javana and the fruit of arahantship. 23. Thirty-two from joyful wholesome, twelve from equanimous thereafter, Eight from joyful functional, six arise from equanimous. 24. For ordinary people and trainees, from wholesome kāmāvacara with three roots. From functional kāmāvacara with three roots, appanā for those free from craving.