English
Of these, four are joyful from the wholesome, four from the unwholesome, and five from the functional; at the end of the impulsion of one of these thirteen minds, the object then establishing itself, a joyful, unprompted, three-rooted mind and a two-rooted mind also establish themselves. Thus, at the eye-door, there are three minds subject to calculation: eye-consciousness and the like, and two after-effects. But by changing the feeling with the object, at the end of the impulsion of one of twelve minds—four from the wholesome, four from the unwholesome, and four from the functional—a neutral, three-rooted, unprompted result and a two-rooted, unprompted result arise as the object. Thus, at the eye-door, there are three minds subject to calculation: neutral investigating-consciousness and these two after-effects. These, with the previous five, are eight. In the ear-door and the others also, eight each, so that forty-eight minds arise when a deed is accumulated by a single volition. But with the seizing of what is seized, at the eye-door eight, and at the ear-consciousness and so on, four, thus there are twelve. There, "root-bhavanga," "adventitious-bhavanga," and "mango-like-determinative-story" should be understood in the manner already stated. This same method applies when karma is accumulated with a joyful, accompanied-by-reason, prompted wholesome consciousness, and when karma is accumulated with a neutral, accompanied-by-reason, unprompted, and prompted consciousness. There, the simile of the machine is also quite natural here. Thus, the case of a three-rooted rebirth arising from three-rooted karma is stated. But the case of a two-rooted rebirth arising from three-rooted karma has gone by, being concealed. Now, there is the story of a two-rooted rebirth arising from two-rooted karma. For when karma is accumulated with a joyful, accompanied-by-two-roots, unprompted consciousness, for one who has taken rebirth with a similar resultant consciousness and has attained growth, when a desirable object comes into range at the eye-door, there are three futile rounds in the manner stated below. But for a two-rooted being, there is no javana-kiriya. Therefore, from the wholesome, four joyful, and from the unwholesome, four, at the end of the javana process of one of these eight, there arises a two-rooted, joyful, unprompted tadārammaṇa. Thus, his eye-consciousness and so on, three, and this tadārammaṇa, are four consciousnesses that come into the calculation. But when the object is "desirable-neutral," at the end of the javana process of one of the eight, four neutral from the wholesome, and four from the unwholesome, there arises a two-rooted, neutral, unprompted tadārammaṇa. Thus, his neutral santīraṇa, and this tadārammaṇa, are two consciousnesses that come into the calculation. Those, together with the previous four, are six. At the ear-door and so on also, six each, thus thirty consciousnesses arise when karma is accumulated by one volition. But with the seizing of what is seized, at the eye-door six, and at the ear-consciousness and so on, four, thus there are ten. The mango-like-determinative-story is quite natural. It has been said that the simile of the machine is not found here. Even when action is accumulated with a joyful, two-rooted, prompted wholesome consciousness, or when action is accumulated with a neutral, two-rooted, unprompted or prompted, the method is the same. Thus, the section on two-rooted action leading to two-rooted rebirth is complete. However, the section on non-rooted rebirth should be understood thus: Action accumulated with the four wholesome consciousnesses disassociated from knowledge, when rebirth is taken with the neutral, non-rooted, resultant mind-element of wholesome action, it should not be said that the rebirth is similar to the action. From here on, the arising of consciousness in the desirable and moderately desirable should be understood in the same way as described earlier. For this elder, the impulsion is always aggregate-impulsion. All the discussions about who determines whether the remaining impulsion is for wholesome or unwholesome, etc., should be understood in the same way as described earlier. Thus, in the doctrine of the Elder Mahādatta, resident at Moravāpī, the twelvefold method is complete, together with the tenfold method and the non-rooted commentary. Now, the discussion of the tenfold method in the doctrine of the Elder Mahādhammarakkhita begins. There, the questions from Sāketa and the praises of Ussada are just as before. However, in the praise of roots, there is this difference: Three-rooted action gives three-rooted result, two-rooted result, and non-rooted result. Two-rooted action does not give three-rooted result, but gives the others. With three-rooted action, rebirth is only three-rooted; it is not two-rooted or non-rooted. With two-rooted action, it is two-rooted or non-rooted, but not three-rooted. Unprompted action gives unprompted result only, not prompted. Prompted action also gives prompted result only, not unprompted. Feeling should be changed with the object. The impulsion is always aggregate-impulsion. The consciousnesses should be described from the beginning. Here is the discussion: Someone accumulates action with the first wholesome consciousness, and takes rebirth with the first resultant consciousness. This is a rebirth similar to the action. When that person has reached maturity, at the eye-door, when a desirable object has come into range, it was said Just like that, there are three empty turns. Then, at the end of the javana, with one of the thirteen joy-accompanied javanāni mentioned below, the first resultant consciousness itself takes that as its object. That receives two names: 'root-bhavaṅga' and 'tadārammaṇa'. Thus, there are four consciousnesses that enter into the calculation: the three, eye-consciousness and so on, and this tadārammaṇa. In a 'pleasant-neutral object', at the end of the javana, with one of the twelve indifference-accompanied javanāni mentioned below, a triple-rooted, unprompted consciousness accompanied by indifference arises as tadārammaṇa. That receives two names: 'adventitious-bhavaṅga' and 'tadārammaṇa'. Thus, there are two consciousnesses that enter into the calculation: indifference-accompanied investigating-consciousness and this tadārammaṇa. These, with the previous four, become six. Thus, when a single volition ripens as karma, thirty-odd consciousnesses arise at the five doors. But by grasping at the grasped, there are six at the eye-door, and four, the ear-consciousness and so on, making ten. The simile of the mango is just as before. When karma ripens with the second, third, and fourth wholesome consciousnesses, just this many resultant consciousnesses occur. The same method applies when ripening occurs with the four indifference-accompanied consciousnesses. Here, first, a pleasant-neutral object should be shown. Afterward, the feeling should be changed with a pleasant object. The simile of the mango is just as before. The simile of the machine is not found. 'But when karma ripens with one of the four wholesome consciousnesses dissociated from knowledge'—from here onwards, everything should be expanded and the section on the causeless should be told. Thus ends the decade-section in the teaching of the Elder Mahādhammarakkhita, together with the section on the causeless. But which of these three elders' teachings should be accepted? Not anyone's entirely. But what is fitting should be accepted from all their teachings. For in the first teaching, the distinction between prompted and unprompted is intended due to the difference in conditions. Therefore, here, the unprompted wholesome is difficult to Having taken the resultant consciousness with prompting, arisen from strong conditions of unwholesome causes, and the resultant consciousness without prompting, arisen from strong conditions of wholesome consciousness with prompting, and having abandoned the available functional impulsions, having determined the object by wholesome impulsion and feeling by the object, the sixteenfold path is described in terms of trainees and worldlings. Here, what is shown as only the causeless resultant consciousness as the object at the end of unwholesome impulsion, that is not shown in the others. Therefore, that which is said there as the resultant consciousness with causes in those cases, all of this is indeed available here as well. Here is the method: when unwholesome consciousness impulsions occur intermittently among wholesome consciousness impulsions, then at the end of wholesome consciousness, it is just like what is habitual, and at the end of unwholesome consciousness, the resultant consciousness with causes is fitting. When it is continuously unwholesome, then it is causeless. Thus, in the first statement, what is fitting should be taken. In the second statement, however, the distinction between with and without prompting is intended from the wholesome. Therefore, here, having taken only the resultant consciousness without prompting for the wholesome consciousness without prompting, and only the resultant consciousness with prompting for the wholesome consciousness with prompting, without determining the object by impulsion, the twelvefold path is described only in terms of the mass of impulsion, with the possibility of arising for all trainees, non-trainees, and worldlings. Here, at the end of the three-rooted impulsion, the three-rooted resultant consciousness is fitting. But it is not stated by dividing the two-rooted resultant consciousness at the end of the two-rooted impulsion, and the causeless resultant consciousness at the end of the causeless impulsion. Thus, in the second statement, what is fitting should be taken. In the third statement also, the distinction between without and with prompting is intended from the wholesome.