English
But from where does this originate? It originates from Sāriputta Thera. Indeed, Sāriputta Thera, for one of his companions, To a monk dwelling in a monastery, unable to grasp the meaning in the Nikkhepa section, he explained and gave the commentary section. However, this was rejected in the Great Commentary, and it was said: "The Abhidhamma is not the domain of disciples, not the scope of disciples; this is the domain of the Buddha, the scope of the Buddha." But Dhammasenāpati, when asked by his pupil, taking him, went to the Teacher's presence, and told the Perfectly Enlightened One. The Perfectly Enlightened Buddha explained and gave the commentary section to that monk. How? The Blessed One asked, "Which are the wholesome states?" The meaning is, "What are called wholesome states?" he considered. Then, as he remained silent, "Indeed, what I said, 'Which are the wholesome states? At the time when a wholesome consciousness belonging to the sense-sphere arises,' showing the wholesome according to the division of planes, all that is wholesome in the four planes, these states are wholesome," in this way, making a cluster of petals, a cluster of pots, a cluster of bunches, showing the wholesome states, etc., in the way of extracting the meaning, he explained and gave it. There, in the four, in the sense-sphere, the form-sphere, the formless-sphere, and the unincluded. Wholesome, the wholesome, with contact, etc., as its divisions. These states are wholesome, these all, the contacts, etc., stated in those various planes, are called wholesome. 1385. But since there is no division of the unwholesome according to the planes, he says, "The twelve unwholesome consciousness-arising." There, arising, is arising. Consciousness itself is arising, consciousness-arising. This is the head of the teaching. Just as when it is said, "The king has come," the arrival of the ministers, etc., is also said, so too, when "consciousness-arising" is said, the states associated with it are also said. Everywhere, by the mention of consciousness-arising, consciousness with its associated states should be understood to be taken. Hereafter, the meaning of all the terms of the dyads and triads, such as "in the four planes, result," etc., and the ninefold nature of happiness, etc., in the feeling triad, etc., should be understood by examining the meaning of the text in the manner stated below. Furthermore, Let us now speak of the summary. 1420. Here, in the triad of limited objects, all the results of the Sensuous Sphere, that is, the two sets of five-fold consciousness, invariably arise in dependence on the eye-door and so on, taking as their objects agreeable or disagreeable forms, sounds, odors, tastes, and tactile objects, thus having limited objects. The two mind-elements, results of wholesome and unwholesome actions, arise in dependence on the heart-base, invariably taking as their objects only forms and so on, immediately after eye-consciousness and so on, thus having limited objects. The mind-consciousness-element, result of wholesome action and without cause, accompanied by joy, arises as investigating-consciousness at the five doors and as registering-consciousness at the six doors, invariably taking as its objects only the six limited objects, forms and so on, thus having limited objects. The two mind-consciousness-elements, results of wholesome and unwholesome actions and without cause, arise as investigating-consciousness at the five doors and as registering-consciousness at the six doors, invariably taking as their objects only the six limited objects, forms and so on. Even when arising as rebirth-consciousness, it takes as its object a limited action, a sign of action, or a sign of destiny; in the course of existence, as subconsciousness; and at the end, as death-consciousness, it also takes that same object, thus having a limited object. The eight rooted resultant consciousnesses, in the manner stated above, arise taking as their objects only limited things, as registering-consciousness, as rebirth-consciousness, as subconsciousness, and as death-consciousness. The functional mind-element arises at the five doors taking forms and so on as its objects. The functional mind-consciousness-element, without cause and accompanied by joy, arises at the six doors, in the present, and in the mind-door, even in the past and future, taking as its objects only limited forms and so on, producing a delighted state in those with extinguished defilements, thus having limited objects. Thus, these twenty-five consciousnesses should be understood as having exclusively limited objects. 1421. Consciousness, the sphere of nothingness, and the sphere of neither-perception-nor-non-perception, arise taking as their objects their respective lower attainments, thus having sublime objects. Thus, the path and fruition consciousnesses, having nibbāna as their object, have immeasurable objects. Eight consciousnesses dissociated from knowledge, four from the wholesome, four from the functional, of trainees, ordinary people, and arahants, when engaging in intentional giving, reflection, and hearing the Dhamma, etc., concerning sense-sphere phenomena, have a limited object. When reflecting on highly skilled first jhānas, etc., they have a sublime object. When reflecting on kasina signs and concepts, etc., they have an unnameable object. Four unwholesome consciousnesses associated with views, when clinging to, savoring, and delighting in the fifty-five sense-sphere phenomena, thinking "a being, a being," have a limited object. In the same way, when engaging with twenty-seven sublime phenomena, they have a sublime object. When engaging with conceptual phenomena, they may have an unnameable object. When engaging with the same phenomena, but only savoring and delighting, in the case of consciousnesses dissociated from views, and with aversion in the case of consciousnesses associated with aversion, and with dissatisfaction in the case of consciousness associated with doubt, and with restlessness and agitation in the case of consciousness accompanied by distraction, the limited, sublime, and unnameable objects should be understood. However, not even one of these can engage with the immeasurable, therefore they do not have an immeasurable object. Eight consciousnesses associated with knowledge, four from the wholesome, four from the functional, of trainees, ordinary people, and arahants, when engaging in intentional giving, reflection, and hearing the Dhamma, etc., concerning phenomena in the manner described, have a limited, sublime, and unnameable object. At the moment of change-of-lineage, and when reflecting on supramundane phenomena, their immeasurable object should be understood. That fourth jhāna of the form realm, the fourth based on everything, the fourth of the space kasina, the fourth of the light kasina, the fourth of the divine abidings, the fourth of mindfulness of breathing, the fourth of psychic power, the fourth of divine hearing, the fourth of penetration of the minds of others, the fourth of knowledge of conformity to action, the fourth of divine eye knowledge, the fourth of knowledge of past lives, the fourth of knowledge of the future, The fourth attainment by command is twelvefold, both wholesome and functional. Therein, the "fourth attainment that is the basis for everything" is the fourth jhāna in the eight kasinas. For it is the basis for insight, for supernormal powers, for cessation, and indeed for the round of existence; therefore it is called the basis for everything. The "fourth attainments of the space kasina and the light kasina," however, are the basis for insight, for supernormal powers, and for the round of existence, but not for cessation. The "fourth attainments of the divine abodes and mindfulness of breathing" are the basis for insight and for the round of existence, but not for supernormal powers or for cessation. Here, the ten kinds of kasina jhāna, because they arise in dependence on a kasina concept, the fourth attainment of the divine abodes, because it arises in dependence on a being concept, and the fourth attainment of mindfulness of breathing, because it arises in dependence on a sign, are not to be reckoned as having a variable object, due to the limited and so on, but as having an invariable object. The "fourth attainment of psychic power" has a limited and sublime object. How? When one, having made the body dependent on the mind, wishes to go with an invisible body, transforms the body according to the mind, concentrates and focuses on the sublime mind, then, because the object is obtained through application, it has a limited object due to the object being the physical body. When one, having made the mind dependent on the body, wishes to go with a visible body, transforms the mind according to the body, concentrates and focuses the jhāna-basis mind on the physical body, then, because the object is obtained through application, it has a sublime object due to the object being the sublime mind. The "fourth attainment of divine hearing" has exclusively a limited object, because it arises in dependence on sound. The "fourth attainment of penetration of the minds of others" has a limited, sublime, and immeasurable object. How? When knowing the cittas of the sense-sphere of others, it has a limited object; when knowing the cittas of the form and formless spheres, it has a sublime object; when knowing the path and fruition, it has an immeasurable object. And here, an ordinary person, a stream-enterer, a It does not know its own mind, Whether it is a Stream-enterer or a Once-returner, Thus it should be extended up to an Arahant. But an Arahant knows the minds of all. Moreover, the superior knows the mind of the inferior; This distinction should be understood. The fourth of "Knowledge of the Conformity to Action" Is of limited object when knowing action in the sense sphere,