English
Knowing that, its occurrence should now be understood thus: all of this occurs in two ways, as occurrence and as rebirth-linking. Therein, these thirteen – the two pairs of sense-consciousness, the two mind-elements, and the joy-accompanied rootless mind-consciousness element – occur only in the occurrence in the five-aggregate existence. The remaining twenty-nine occur in the three existences, both as occurrence and as rebirth-linking, as appropriate. How? First, the wholesome-resultant five sense-consciousnesses, born of wholesome or unwholesome result, accomplishing the function of seeing, hearing, smelling, tasting, and touching, respectively, relying on the sense-organs of eye, etc., which have reached maturity in due order, in relation to a desirable or neutral object of sight, etc., that has come into the range of the eye, etc., and relying on the sensitivity of the eye, etc., occur. Likewise, the unwholesome-resultant five. The only difference is that their object of sight, etc., is undesirable or neutral. And these ten are fixed in their door, object, base, and function. Then, immediately after the wholesome-resultant eye-consciousness, etc., the wholesome-resultant mind-element, in relation to the same object, relying on the heart-base, accomplishing the function of receiving, occurs. Likewise, the unwholesome-resultant after the unwholesome-resultant. And this pair is unfixed in its door and object, but fixed in its base and function. The joy-accompanied rootless mind-consciousness element, however, immediately after the wholesome-resultant mind-element, in relation to the same object, relying on the heart-base, accomplishing the function of investigating, and in the six doors, in the case of beings in the sense-sphere, with a strong object, generally at the end of an impulse conjoined with greed, cutting off the life-continuum stream, and as after-cognition in relation to the object grasped by the impulse, occurs once or twice. But in the calculation of the occurrence of consciousness, only two series of consciousness have come as after-cognition in all doors. And this consciousness is called after-cognition. It gets two names, "bhavaṅga" and "cuti." It has unfixed door and object, fixed base, and unfixed function and location. Thus, these thirteen should be understood to function only in the continuation of the five-aggregate existence. Among the remaining nineteen cittas, none functions with a rebirth that corresponds to its own nature. In the continuation, however, the two causeless mind-element cittas, which are wholesome and unwholesome results, perform the function of investigating after the wholesome and unwholesome result mind-elements at the five doors, the function of registering in the six doors in the manner previously stated, the function of bhavaṅga when there is no interruption of bhavaṅga by a citta arising after the rebirth given by itself, and the function of death at the end. Thus, performing four functions, they function with fixed base and unfixed door, object, location, and function. The eight sense-sphere rooted cittas, in the continuation, perform the function of registering in the six doors in the manner previously stated, the function of bhavaṅga when there is no interruption of bhavaṅga by a citta arising after the rebirth given by itself, and the function of death at the end. Thus, performing three functions, they function with fixed base and unfixed door, object, location, and function. The five form-sphere and four formless-sphere cittas, perform only two functions: the function of bhavaṅga when there is no interruption of bhavaṅga by a citta arising after the rebirth given by itself, and the function of death at the end. Among them, the form-sphere cittas have fixed base and object and unfixed location and function, while the others are without base, have fixed object, and function with unfixed location and function. Thus, even these thirty-two types of consciousness function in the continuation due to formations. There, those formations are conditions for it through kamma condition and dependence condition. Among these eleven registering cittas that have been mentioned, not even one functions as registering in the form or formless existences. Why? Because of the absence of seed. For there, the rebirth seed, known as sense-sphere result, There is nothing that, in the case of objects such as form, could be the generator of its occurrence. If it is said that the non-existence of form would befall visual consciousness, etc., in the realm of form? No, because of the power of the sense faculty's occurrence, the fixed order of consciousness in the distinction of the door-ways. Just as this does not occur in the realm of form and formlessness in a single instance, so too it does not follow all non-sensual sphere phenomena. Why? Because it is not a generator, and because it is dissimilar to the generator. Just as a young boy, wanting to go out of the house, follows his own father, or another relative who is like his father and wishes him well, holding his finger, but not another, such as a royal official; so too, wanting to go out from the object of the life-continuum, it follows only the sensual sphere impulsion, which is its own generator, like a father or like a father, due to similarity, but not another, such as the exalted or the supreme. Just as this does not follow the exalted and supramundane phenomena, so too, when these sensual sphere phenomena occur having an exalted object, then also it does not follow them. Why? Because of the unfamiliar territory, and because of the extremely limited object. Just as a young boy, even while following his father or a relative like his father, follows only in a familiar place, such as the space between the house door, the street, or the crossroads, but not going into the forest or the battlefield; so too, while following sensual sphere phenomena, it follows only phenomena occurring in a familiar place, such as the non-exalted, but not phenomena occurring in relation to the exalted and supramundane phenomena. And because for it, it is said that "all sensual sphere resultant, functional mind-element, functional rootless mind-consciousness-element accompanied by joy, these phenomena have a limited object," thus the object is said to be extremely limited, therefore it should be understood that this also does not follow even sensual sphere phenomena with an exalted or supramundane object. Or what is the point of this reasoned discourse? For in the commentary it is said definitively – the eleven consciousnesses with that object are the impulsion that begins with name and clan. In the javanā that cognize those objects, tadārammaṇa is not received. In the javanā that arise regarding concepts, tadārammaṇa is not found. In the vipassanā that takes the three characteristics as object, tadārammaṇa is not found. In the strong vipassanā that leads to emergence, tadārammaṇa is not found. In the javanā that cognize rūpa and arūpa phenomena, tadārammaṇa is not found. In states fixed on wrongness, tadārammaṇa is not found. In states fixed on rightness, tadārammaṇa is not found. In the javanā that cognize supramundane phenomena, tadārammaṇa is not found. In the javanā that cognize the knowledge of abhiññā, tadārammaṇa is not found. In the javanā that cognize the knowledge of paṭisambhidā, tadārammaṇa is not found. In the sense-sphere, with a weak object, tadārammaṇa is not found; in the six doors, with a strong object, it is received only when it has come into the range of perception, and when received, it is received only in the sense-sphere. In the realms of rūpa and arūpa, there is no such thing as tadārammaṇa. But what was said, "In the remaining nineteen cittas, nothing arises corresponding to its own rebirth," is too concise and difficult to understand. Therefore, for the purpose of showing its detailed method, it is said: "How many rebirths? How many rebirth-cittas? By what is rebirth in what place? What is the object of rebirth?" There are twenty rebirths, including the rebirth of the non-percipient beings. There are nineteen rebirth-cittas of the kind mentioned above. There, rebirth in the woeful states is by the unwholesome result, the ahetuka mano-viññāṇa-dhātu; rebirth in the human world as the congenitally blind, deaf, insane, dumb, mute, impotent, etc., is by the wholesome result. Rebirth in the sense-sphere heavens and among meritorious humans is by the eight rooted mahā-vipākas; rebirth in the rūpa-brahma-loka is by the five rūpāvacara-vipākas; rebirth in the arūpa-loka is by the four arūpāvacara-vipākas. And by what and where rebirth occurs, that is called its corresponding rebirth. In brief, there are three objects of rebirth: kamma, kamma- Imprint, and the imprint of destiny. Here, action is intentional wholesome or unwholesome thought. The imprint of action is the object upon which action is intentionally directed. Here, even if an action was done hundreds of thousands of aeons ago, at that moment, the action or its imprint comes and appears. Here is an instance of the appearance of an action's imprint: They say that Gopaka Sīvali had a shrine built at Tālapiṭṭhika Vihāra. As he lay on his deathbed, the shrine appeared to him. He took that very imprint, passed away, and was reborn in the realm of the gods. Another is called death by confusion. As one goes away, facing away, their head is severed from behind by a sharp sword. Even as one lies down and sleeps, their head is severed by a sharp sword. They are drowned in water until they die. Even at such times, some action or its imprint appears. Another is called a swift death. A fly hidden at the end of a digging stick is struck and crushed with a mallet. Even at such a time, an action or its imprint appears. However, as that fly is being crushed, first, the body-door adverting does not revert to the subconscious, only the mind-door adverting reverts.