English
And those operate in agreeable, disagreeable, and neutral objects, these in disagreeable, agreeable, and neutral ones. And there, body-consciousness is accompanied by pleasure, here it is accompanied by pain. And there, mind-element accompanied by equanimity ripens in five places, beginning with rebirth for the congenitally blind and such among humans. But here, with any of the eleven kinds of unwholesome consciousness, having accumulated karma, making one of the karma, karma-sign, or destination-sign an object, it ripens having been reborn in the four woeful states; from the second time onwards, having been the life-continuum as long as life lasts, having been investigating-consciousness with a disagreeable, agreeable, or neutral object in the five sense-door processes, having been registering-consciousness at the six doors with a strong object, having been death-consciousness at the time of death, thus it ripens in just five places. The discourse on unwholesome results is finished. Explanation of the Inoperative Mind-Element Consciousness 566. Now, to show the inoperative by dividing it, again, "Which dhammas are inoperative?" etc. is begun. There, "inoperative" is merely doing. For in all inoperative consciousnesses, that which does not attain the state of impulsion is like a wind-blown flower. That which attains the state of impulsion is fruitless, like a flower from a tree with severed roots, but it is merely doing, since it occurs in dependence on accomplishing that particular function. Therefore, it is said "inoperative." In "neither wholesome nor unwholesome" etc., because of the absence of the wholesome root, reckoned as the wholesome cause, it is "neither wholesome"; because of the absence of the unwholesome root, reckoned as the unwholesome cause, it is "not unwholesome"; because of the absence of wholesome and unwholesome conditions, reckoned as wise attention and unwise attention, it is "neither wholesome nor unwholesome." Because of the absence of the generative cause, reckoned as wholesome and unwholesome, it is not a result of karma. Here too, in the designation of one-pointedness of consciousness, only occurrence and duration are obtained. Two instances of fivefold consciousness, three mind-elements, three mind-consciousness-elements, accompanied by doubt, Because of weakness, establishment and maintenance etc. are not obtained in these seventeen immoral consciousnesses. The rest should be understood in the same way as stated in the exposition of resultant mind-element, except for the place of arising. For that consciousness arises after the five sense-consciousnesses. But this arises before all during the time of turning towards the object at the five doors. How? In the eye-door, when any object, desirable, undesirable, or neutral, strikes the sense-base, taking that object, it arises as a scout, turning back the life-continuum. The same method applies in the ear-door and so on. The functional mind-element consciousness is concluded. Functional mind-consciousness-element consciousnesses 568. The mind-consciousness-element arises… accompanied by joy… this consciousness is uncommon to others. It is unique to the arahant. It is obtained at the six doors. For in the eye-door, having seen a place suitable for the chief disciple, the arahant is joyful with this consciousness. In the ear-door, having arrived at a place suitable for distributing alms-bowls, making a great sound, and when the greedy ones are grasping, he is joyful with this consciousness, thinking, ‘My craving for gain is destroyed.’ In the nose-door, while worshipping a shrine with scents or flowers, he is joyful with this consciousness. In the tongue-door, having obtained alms-food rich in flavor, dividing and consuming it, he is joyful with this consciousness, thinking, ‘My practice of what is worthy of remembrance is fulfilled.’ In the body-door, while performing the proper conduct, he is joyful with this consciousness, thinking, ‘My conduct in the body-door is fulfilled.’ Thus, it is obtained at the five doors. But in the mind-door, it arises concerning the past and the future. For the Tathāgata revealed a smile, reflecting on the deed done by Jotipāla, Magghadeva, and in the time of Kaṇha-tāpasa. That, however, is the function of the knowledge of past lives and the knowledge of omniscience. But for those two knowledges, This mind arises, causing laughter at the end of its life. Revealing a smile, foretelling, "In the future, he will be a Paccekabuddha, Tantissara, Mudingassara." That too is the function of the knowledge of the future and the knowledge of omniscience. But for these two knowledges, this mind arises, causing laughter at the end of its life. In the section on definition, however, due to its greater strength than the remaining ahetuka cittas, the one-pointedness of mind, the power of concentration, is established. And energy too, the power of energy, is established. But in the section on enumeration, "There is the power of concentration, there is the power of energy," because it is in the future, this duality is not called power in the full sense of the word. However, because it is "neither wholesome nor unwholesome," it is established, having been called power. And because it is not power in the ultimate sense, therefore, even in the section on inclusion, it is not said, "There are two powers." Everything else should be understood in the same way as explained in the section on the ahetuka mano-viññāṇa-dhātu accompanied by joy. 574. "Accompanied by equanimity": this mind is common to all sentient beings with mind in the three realms; there is no sentient being for whom it does not arise. But when it arises, it is the determining consciousness at the five doors, and the advertence at the mind-door. Even the six uncommon knowledges grasp only the object grasped by this. This mind is called a great elephant; there is nothing that is its non-object. When asked, "Which is the non-omniscience knowledge that is in the range of omniscience knowledge?" one should say, "This." Everything else here should be understood in the same way as explained in the previous mind. Only there, because of being with joy, the aggregate of formations with nine factors was distinguished. Here, because of being without joy, it has eight factors. Now, those eight great wholesome minds that, because they arise in an arahant, have become functional, therefore, they should be understood in the same way as explained in the section on wholesome minds. Here, the minds that cause laughter should be combined. How many are these? It is said, thirteen. Ordinary people laugh with eight minds: four wholesome minds accompanied by joy, and four unwholesome minds. They laugh with six types of consciousness: From the wholesome, four accompanied by joy; From the unwholesome, two dissociated from wrong view, accompanied by joy. Arahants laugh with five types of consciousness in the functional category, accompanied by joy. Rūpāvacara and Arūpāvacara Function 577. In the explanations of rūpāvacara and arūpāvacara function, "a dwelling in ease in this very life" means merely a dwelling in ease in this very existence. Here, for an arahant, the attainment produced in the time of a common person is wholesome until they enter into it; in the moment of attainment, it is functional. But for an arahant, the attainment produced in the time of an arahant is only functional. The rest, being similar, should be understood in the same way as explained in the section on the wholesome. End of the Cittuppāda Section Commentary of the Aṭṭhasālinī, the Commentary on the Dhammasaṅgaha. But the Abyākata Section is not yet finished. End of the Cittuppāda Section Commentary. 2. Rūpa Section Explanation of the Summary Now, to show the Rūpa Section by dividing it, it is begun again with "Which states are indeterminate?" Although below, in the Cittuppāda Section, the resultant indeterminate and the functional indeterminate were completely divided, the rūpa indeterminate and nibbāna indeterminate were not discussed. To discuss them, showing all four types of indeterminate by combining them, he says, beginning with "the result of wholesome and unwholesome states." Here, "of wholesome and unwholesome" means of the wholesome of the four planes and of the unwholesome. Thus, the resultant indeterminate is shown by defining it with two terms, as wholesome result and unwholesome result. Since all of that is either sense-sphere or one of the fine-material sphere and so on, therefore, in the way beginning with "sense-sphere," that same resultant indeterminate is shown by defining it in terms of plane. Since that is also the feeling aggregate... and also the consciousness aggregate, therefore, again, it is shown by defining it in terms of the four associated aggregates. Thus, the resultant indeterminate, in terms of the wholesome and unwholesome, in terms of plane, Having shown the extent of associated aggregates in three ways, now, showing the indeterminate, he said, "And those things that are indeterminate," etc. There, it should be said, "Sensuous, form, formless, aggregate of feeling...pe... aggregate of consciousness." But the method was shown and dismissed, saying it was already taken below. Now, showing the undivided, he said, "All form and the unconditioned element." There, by the term "all form," the twenty-five forms and the ninety-six divisions of form are to be understood as taken without remainder. By the term "the unconditioned element," Nibbana is taken without remainder. Thus, the term "indeterminate things" is completed. 584. Why is "What is all form?" taken here? Below, indeterminate form was spoken of concisely. Now, to show it divided in detail into one, two, three, four...pe... eleven, this is taken. Its meaning is: in those two terms, "all form and the unconditioned element," what is meant by "what is all form?