English
However, by including the first apprehension, there are eight at the eye door, and four each for the ear, nose, tongue, and body consciousnesses, making twelve. Thus, when action is accumulated by one volition, twelve resultant consciousnesses arise. The simile of the mango and the five rules is natural. The same method applies to one who has taken rebirth with a result similar to the remaining three two-rooted consciousnesses. Here, in the simile of the machine, there are seven machine pullers. With them, when the machine is set up there, the householder being the eighth, the connection should be understood according to the method described. Thus, the case of rebirth with two roots due to action with two roots has been explained. Now, the account of rebirth without roots occurs – when action is accumulated by one of the four two-rooted wholesome consciousnesses, with the resultant indifferent unrooted mind-element consciousness, It should not be said that the rebirth of one who has taken rebirth is similar to karma. For the karma is two-rooted, but the rebirth is rootless. When a pleasing or neutral object comes into range at the eye-door of one who has reached maturity, three empty turns should be understood in the same way as before. But at the end of the javana of one of the four two-rooted wholesome cittas, a rootless citta is established as having that object. That obtains two names: "root-bhavanga" and "tadārammaṇa." Thus here, since eye-consciousness, receiving-consciousness, indifference-accompanied investigating-consciousness, and tadārammaṇa are also accompanied by indifference, taking one of them, there are only three that are applicable to calculation. But in a pleasing object, both the investigating-consciousness and the tadārammaṇa are accompanied by joy. Taking one of them, the former three become four. Thus, it should be understood that when four, four, are done at the five doors, twenty resultant cittas arise when karma is applied by a single volition. But by taking the ungrasped, at the eye-door there are four, and the ear, nose, tongue, and body consciousnesses are four, so there are eight. This is called the "rootless-eight." This is taken by the human world. But it is obtained in the four woeful realms in the course of existence. For when the great Moggallana Thera, having created a lotus in hell and sitting on the lotus-pericarp, spoke Dhamma to the hell-beings, wholesome resultant eye-consciousness arose for those seeing the Thera. Ear-consciousness for those hearing the sound, nose-consciousness at the time of smelling the fragrance of the robe of one who had gone and sat in the sandalwood grove for daytime dwelling, tongue-consciousness at the time of giving water after causing a deva to rain to extinguish the hell-fire, and body-consciousness at the time of raising a gentle wind. Thus, the rootless-eight is obtained: the five, beginning with eye-consciousness, one receiving-consciousness, and two investigating-consciousnesses. Rebirth also occurs for nāgas, supaṇṇas, vemanikas, and petas due to unwholesomeness. In the course of existence, wholesomeness ripens. Likewise, for the auspicious elephants and horses of a wheel-turning monarch. This, for now, is the "pleasing." The course of the story is due to the wholesome impulsion in desirable and neutral objects. But when, in a 'desirable object', impulsions occur in the four wholesome joy-accompanied cittas, the wholesome resultant, the joy-accompanied ahetuka citta, becomes its tadārammaṇa. When, in a 'desirable and neutral object', impulsions occur in the four equanimity-accompanied lobha-associated cittas, the wholesome resultant, the equanimity-accompanied ahetuka citta, becomes its tadārammaṇa. But what was said, "the tadārammaṇa should be determined by the impulsion," should be understood as said with reference to the wholesome. After an impulsion accompanied by displeasure, what arises as tadārammaṇa? The unwholesome resultant ahetuka mano-viññāṇa-dhātu citta arises. But who determines whether this impulsion is for the sake of the wholesome or for the sake of the unwholesome? Apperception and determination. For when, by apperception, it is turned in a wise way, and by determination, it is determined in a wise way, there is no possibility that the impulsion will be unwholesome. Also, when, by apperception, it is turned in an unwise way, and by determination, it is determined in an unwise way, there is no possibility that the impulsion will be wholesome. But when both, by apperception, it is turned in a wise way, and determined, the impulsion is to be understood as wholesome, unwise, as unwholesome. But when, in a 'desirable object', for one who is doubtful and distracted, what is the tadārammaṇa? Whether there is doubt or not in a desirable object, whether one is distracted or not, the wholesome resultant ahetuka joy-citta is the tadārammaṇa. In a 'desirable and neutral object', it is 'wholesome resultant ahetuka equanimity-accompanied'. This here is a concise explanation of the meaning, called the teaching of the Elder Mahādhammarakkhita. For when an impulsion occurs in a joy-accompanied impulsion, five tadārammaṇas should be sought. When an impulsion occurs in an equanimity-accompanied impulsion, six should be sought. Then, when for one who has a joy-accompanied rebirth, having produced jhāna in the course of existence, and having declined from jhāna through negligence, displeasure arises in the manner of remorse, reflecting, "my excellent dhamma is lost," what arises? Today? 'Immediately after joy, sorrow; and immediately after sorrow, joy' is refuted in the Paṭṭhāna. Is the tadārammaṇa, when a javana javati concerning a great object, also refuted there? Or does the upekkhā-sahagata ahetuka mano-viññāṇa-dhātu, a result of kusala or akusala, arise; what is its āvajjana? 'It has no āvajjana function, like that of bhavaṅgāvajjanas.' 'Let these arise from their own leaning, habituation, and practice; how does this arise?' 'Just as nevasaññānāsaññāyatana is the immediately preceding condition for nirodha, the phalasamāpatti-citta for one arising from nirodha, the ariyamagga-citta, the phala-cittas immediately after the magga, so too, even without āvajjana, it arises through leaning, habituation, and practice. For a citta arises without āvajjana, but it does not arise without an object.' 'Then what is its object?' 'One of the minor objects, such as rūpa. For whichever of these comes into range at that time, this citta arises concerning that object.' Now, for the sake of making clear all these cittas, this miscellaneous method is stated – The thread, the doorkeeper, the villager, the mango, and by the Koliyan; The born-blind man, the seat-sleeper, the object-grabber, and the support-meaning. There, 'the thread': a certain path-spider spreads a thread in five directions, makes a web, and lies down in the middle. When the thread spread in the first direction is struck by a small creature, a moth, or a fly, it moves from where it is lying, goes out, follows the thread, drinks its juice, and comes back and lies down there again. It does the same when struck in the second direction and so on. There, the thread spread in five directions is like the five pasādas. The spider lying in the middle is like the citta. The time of the thread being struck by the small creatures is like the time of the pasāda being struck by the object. The moving of the spider lying in the middle is like the p- The moment of the arresting of the life-continuum by the functional mind-element, having taken an object that strikes the sense-base, is like the moment of the stream of consciousness arising, according to the Suttas, like the moment of the process. The moment of the impulsion rushing towards the object is like piercing the head and drinking broth. The arising of the mind, dependent only on the heart-base, is like returning and lying down in the middle. What does this simile reveal? It reveals that when the sense-base is struck by an object, the mind arising from the heart-base arises earlier than the mind arising from the sense-base. Also, that each object comes into the range of two doors, two at a time. 'The doorkeeper': A king is lying down, asleep. His attendant is sitting, massaging his feet. A deaf doorkeeper is standing at the door. Three chamberlains are standing in order. Then a man from the border region, bringing a tribute, came and knocked on the door. The deaf doorkeeper does not hear the sound. The foot-massager gave a sign. By that sign, he opened the door and looked. The first chamberlain took the tribute and gave it to the second, the second to the third, the third to the king. The king enjoyed it. There, the impulsion should be seen as like the king. The attending is like adverting. The deaf doorkeeper is like eye-consciousness. The three chamberlains are like the three process-minds, receiving, etc. The man from the border region coming with tribute and knocking on the door is like the object striking the sense-base. The moment of the sign being given by the foot-massager is like the moment of the arresting of the life-continuum by the functional mind-element. The moment of the deaf doorkeeper opening the door by that given sign is like the moment of eye-consciousness accomplishing the function of seeing the object. The moment of the tribute being taken by the first chamberlain is like the moment of the resultant mind-element receiving the object. The moment of the first giving it to the second is like the moment of the resultant mind-consciousness-element investigating the object. The moment of the second giving it to the third is like the moment of the functional mind-consciousness-element determining the object. Like the time for the third meal. Like the time for the king's meal, the time for the impulsion to deliver its speed. Like the time for the king's enjoyment,