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then the first unwholesome consciousness arises. When with a weak, prompted mind, then the second. When, without making wrong view foremost, simply delighted and pleased, he engages in sexual intercourse, or covets others' possessions, or steals others' goods with a naturally keen, unprompted mind, then the third. When with a weak, prompted mind, then the fourth. But when, due to the non-acquisition of sense pleasures, or the absence of other causes for joy, they are devoid of joy in all four variations, then the remaining four accompanied by equanimity arise. Thus, the eightfold root of greed should be understood according to the distinctions of joy, equanimity, view, and prompting. The root of hatred, however, accompanied by displeasure, associated with aversion, unprompted and prompted, is only twofold. Its occurrence should be understood at the time of intense or weak engagement in killing and so on. The root of delusion, accompanied by equanimity, associated with doubt, and associated with restlessness, is twofold. Its occurrence should be understood at the time of indecision and distraction. Thus, unwholesome consciousness is twelvefold. 454. The undifferentiated, by distinction of class, is twofold: resultant and functional. Among these, the resultant, by distinction of plane, is fourfold: sensuous, fine-material, immaterial, and supramundane. Among these, the sensuous is twofold: wholesome resultant and unwholesome resultant. The wholesome resultant is also twofold: rootless and rooted. Among these, the rootless is devoid of resultant roots like non-greed. That is the eye-consciousness, ear, nose, tongue, and body consciousness, the mind-element performing the receiving function, and the two mind-consciousness elements performing the investigating and other functions— thus, eightfold. Among these, eye-consciousness has the characteristic of cognizing visible forms dependent on the eye, the function of experiencing only visible forms, the manifestation of being directed towards visible forms, and the proximate cause of the departure of the functional mind-element that takes visible forms as its object. Ear and so on The ear, nose, tongue, body consciousnesses are characterized by cognizing sounds etc. (as their support), their function is to experience merely sounds etc., their manifestation is being directed towards sounds etc., their proximate cause is the passing away of the functional mind-elements (adverting consciousnesses) that cognize sounds etc. Immediately after eye-consciousness etc., is the mind-element characterized by cognizing forms etc., its function is receiving forms etc., its manifestation is being in that state, its proximate cause is the passing away of eye-consciousness etc. The rootless resultant mind-consciousness element, of two kinds, characterized by cognizing six objects, having the function of investigating etc., its function is investigating etc., its manifestation is being in that state, its proximate cause is the heart-base. But its division is due to its association with joy and equanimity, and its division into two or five functions. Of these, one, because it arises with an exclusively desirable object, being associated with joy, functions in two ways: as investigating and registering, in the five doors and at the end of the impulsion process. The other, because it arises with a desirable-neutral object, being associated with equanimity, functions in five ways: as investigating, registering, rebirth-linking, life-continuum, and death. And these eight kinds of rootless resultant consciousnesses are of two kinds due to having fixed or unfixed objects, and of three kinds due to the division of equanimity, pleasure, and joy. Here, the fivefold consciousness has fixed objects, because it arises respectively only with forms etc. The rest have unfixed objects. For there, the mind-element arises with all five forms etc., and the two mind-consciousness elements with six (objects). Here, body-consciousness is associated with pleasure. The two-function mind-consciousness element is associated with joy. The rest are associated with equanimity. Thus, the eight kinds of rootless resultant wholesome consciousnesses should be understood. But the resultant consciousness associated with non-greed etc. (wholesome roots) is rooted. It is of eight kinds, like the wholesome kamavacara consciousness, due to the division of joy etc. But just as wholesome consciousness arises with six objects through giving etc., this is not so. For this arises with six objects, which are included in the limited phenomena, as rebirth-linking, life-continuum, death, and registering. The states of formations and non-formations here are to be understood in terms of coming and so on. And even if there is no difference in the conjoined phenomena, just as a facial image in a mirror, the result is effortless, and just as a face, the wholesome is effortful; thus it should be understood. Only unwholesome results are rootless, and they are sevenfold: eye-consciousness, ear-, nose-, tongue-, body-consciousness, mind-element performing the receiving function, and mind-consciousness-element performing the investigating and other functions in five instances. This is to be understood in the same way as described for wholesome and rootless results, in terms of characteristics and so on. Only wholesome results have desirable, very desirable, or neutral objects. These (unwholesome results) have undesirable, very undesirable, or neutral objects. Those (wholesome results) are threefold by way of equanimity, joy, and gladness. These (unwholesome results) are twofold by way of suffering and equanimity. Here, body-consciousness is accompanied by suffering, the others are accompanied by equanimity. And that equanimity in them is inferior, not as intense as suffering. The equanimity in the others is superior, not as intense as joy. Thus, by way of these seven unwholesome results and the previous sixteen wholesome results, kāmāvacara resultant consciousness is twenty-threefold. Rūpāvacara (resultant consciousness), however, is fivefold, like wholesome (rūpāvacara consciousness). Wholesome (rūpāvacara consciousness), however, occurs in the javana process by way of attainment. This (resultant rūpāvacara consciousness) occurs in rebirth by way of rebirth-linking, life-continuum, and death. And just as rūpāvacara, so too arūpāvacara (resultant consciousness) is fourfold, like wholesome (arūpāvacara consciousness). The way it occurs is also the same as described for rūpāvacara. Lokuttara resultant (consciousness) is fourfold, being the fruit of the mind conjoined with the four paths. It occurs in two ways: by way of the path-process and by way of attainment. Thus, all resultant consciousness in the four planes is thirty-sixfold. Functional (consciousness), however, is threefold by way of plane: kāmāvacara, rūpāvacara, and arūpāvacara. Among these, kāmāvacara (functional consciousness) is twofold: rootless and with roots. Among these, that which is devoid of functional roots such as non-greed is rootless. It is twofold by way of mind-element and mind-consciousness-element. Among these, preceded by eye-consciousness and so on The mind-element, characterized by knowing form and so on, its function is adverting, its manifestation is facing form and so on, its proximate cause is the interruption of the life-continuum, it is always conjoined with equanimity. The mind-consciousness element, however, is twofold: common and uncommon. Among these, the common one is uncaused and functional, conjoined with equanimity, characterized by knowing the six objects, its function, in the five doors and mind-door, is determining and adverting, its manifestation is being so, its proximate cause is the departure of any of the uncaused resultant mind-consciousness elements or life-continuum states. The uncommon one is uncaused and functional, conjoined with joy, characterized by knowing the six objects, its function, for Arahants, is producing laughter in minor matters, its manifestation is being so, its proximate cause is exclusively the heart-base. Thus, uncaused functional consciousness in the sense-sphere is threefold. Caused functional consciousness, however, due to distinctions like joy and so on, is eightfold, like wholesome consciousness. For wholesome consciousness arises only for trainees and ordinary people, this arises only for Arahants; this is the distinction here. Thus, sense-sphere consciousness is elevenfold. Form-sphere and formless-sphere functional consciousness, like wholesome consciousness, are fivefold and fourfold respectively. Their distinction from wholesome consciousness is to be understood as arising only for Arahants. Thus, all functional consciousness in the three planes is twentyfold. Thus, twenty-one wholesome, twelve unwholesome, thirty-six resultant, and twenty functional consciousnesses— all together, these are eighty-nine consciousnesses. These operate in fourteen ways: relinking, life-continuum, adverting, seeing, hearing, smelling, tasting, touching, receiving, investigating, determining, javana, registering, and death. How? When beings are reborn among gods and humans through the power of the eight sense-sphere wholesome consciousnesses, then, at the time of their death, taking as object one of the present kamma, kamma-sign, or destiny-sign, the eight caused sense-sphere resultant consciousnesses, or the weak two-rooted wholesome resultant equanimity, for those who become eunuchs and so on among humans, and the rootless resultant mind-consciousness element accompanied by mirth. Thus, nine resultant consciousnesses arise by way of rebirth-linking. When beings are reborn in the rūpa and arūpa realms due to the power of wholesome rūpa and arūpa kamma, then, at the time of their death, taking as object the kamma-sign that appeared,