English
the second is for twelve, the third is for thirteen, the fourth is for fourteen, and with fruition attainment, for fifteen. The supramundane wholesome, is for its own result only. In the eight greed-concomitant unwholesome thoughts, each unwholesome thought, is for eleven sense-sphere resultant mind-element thoughts, for nine mind-consciousness-element thoughts, for the great resultant thoughts, and for its own subsequent thought, thus for twenty-one. The two aversion-concomitant thoughts, are for the six equanimity-concomitant, sense-sphere resultant mind-element thoughts, and for their own subsequent thought, thus for seven. The two doubt-and-restlessness-concomitant thoughts, together with the joy-concomitant rootless resultant, are for eleven sense-sphere resultant mind-element thoughts, for nine fine-material and immaterial resultant thoughts, and for their own subsequent thought, thus for twenty-one. The wholesome resultant five-sense-door-cognitions, are for the wholesome resultant mind-element, the mind-element is for the two resultant mind-consciousness-elements. Of those two, the joy-concomitant is for ten resultant mind-consciousness-elements, which are the life-continuum, at the time of registering that object, and for its own subsequent determining and functional thought, thus for twelve. But the equanimity-concomitant rootless mind-consciousness-element, is for the adverting mind-element, for the double-based advertence. Of the mano-viññāṇa-dhātu, and the ten resultant mano-viññāṇa-dhātus, thus twelve in all. Of the three-rooted great resultants accompanied by joy, except the rootless, ten of the kāma-avacara resultant mano-viññāṇa-dhātus, the rūpa-avacara and arūpa-avacara resultants, and the two āvajjana, thus twenty-one. Except the two-rooted resultants, of the remaining twelve great resultants. Five rūpa-avacara resultants, seventeen three-plane wholesome resultant rooted rebirth-linking cittas, and the two āvajjana, thus nineteen. In the arūpa-avacara resultants, firstly, of the kāma-avacara wholesome resultant three-rooted rebirth-linking cittas, four arūpa-avacara resultant cittas, and the mano-dvārāvajjanā, thus nine. Secondly, excluding the lower resultant, eight. Thirdly, excluding the two lower ones, seven. Fourthly, excluding the three lower ones, six. Four supramundane resultants, thirteen three-rooted resultants, and its own last, thus fourteen. Unwholesome resultant five viññāṇas, the unwholesome resultant mano-dhātu, the mano-dhātu, the unwholesome resultant rootless mano-viññāṇa-dhātu. At the time of registering, at its own last, at the time of death, functioning as rebirth-linking, as bhavaṅga, and the other nine kāma-avacara resultants accompanied by indifference, and the two limited functionals, thus twelve. Functional mano-dhātu, ten viññāṇas, the smile-producing functional, nine three-rooted resultants functioning as bhavaṅga in the five-aggregate existence, five resultants accompanied by joy functioning as registering, and its own last, thus thirteen by taking the ungrasped. Excluding the determining functional, functional mano-dhātu, ten kāma-avacara functionals, fifteen resultant cittas functioning as bhavaṅga in the five-aggregate existence of kāma-avacara wholesome and unwholesome, thus forty-five. The two kāma-avacara three-rooted joy-accompanied functionals, functioning as bhavaṅga. Of the thirteen resultant trihetuka cittas, through the force of tadārammaṇa, of the five resultant somanassa-accompanied cittas, of the four rūpāvacara kiriyas occurring through the force of parikamma, and of the last one of arahattaphalasamāpatti, by taking the first and the last, twenty-two duhetuka somanassa-accompanied kiriyas, of the thirteen bhavaṅga cittas mentioned above, of the five tadārammaṇas, and of the last one, by taking the first and the last, seventeen. Two kāmāvacara trihetuka upekkhā-accompanied kiriyas, of those same thirteen bhavaṅgas, of the six upekkhā-accompanied resultant cittas occurring through the force of tadārammaṇa, of one rūpāvacara kiriya occurring through the force of parikamma, of the four arūpāvacara kiriyas, and of the last one of arahattaphalasamāpatti, by taking the first and the last, twenty-four. Two duhetuka upekkhā-accompanied kiriyas, of those same thirteen bhavaṅgas, of the six tadārammaṇas, and of the last one, by taking the first and the last, eighteen. Each rūpāvacara kiriya, of the nine trihetuka bhavaṅgas in the pañcavokāra, and of the last one, ten. Among the arūpāvacara kiriyas, the first, of the nine bhavaṅgas in the pañcavokāra, and of one in the catuvokāra, the last one, eleven. The second, in the catuvokāra, obtains two bhavaṅgas. The third, three, the fourth, four, and phalasamāpatti, each of them, in due order, becomes an anantarapaccaya for eleven, twelve, thirteen, and fifteen. Thus, it obtains a designation in many ways. Therefore, it was said: "In ten ways, in seventeen ways, and in sixty-six ways; and in many ways, one should carefully discern the designation." Samanantarapaccayādayo are clear in meaning. 423. Upanissaye, relying on saddhā, having made saddhā a condition of reliance in kamma, kammaphala, this world, the next world, etc. Just as a man, thinking that there is water on the lower ground, Having faith, one digs the earth. Thus, a faithful son of good family, having faith in the fruit and benefit of giving and other virtues, establishes giving and other virtues. Therefore, it is said, "relying on faith." In "relying on virtue" and so on, the meaning is: having made these virtues, such as morality, a basis. For the virtuous one, skilled in the power and benefits of virtue, relying on virtue, gives to the virtuous, repeatedly undertakes virtue, pure and unbroken, observes the Uposatha on the fourteenth and other fortnightly days, and relying on the attainment of virtue, develops jhānas and other attainments. The learned one, too, having thoroughly discerned with wisdom gained from learning all the attainments dependent on meritorious deeds such as giving, and the distinction between defilement and purification in giving and other virtues, relying on learning, establishes giving and other virtues. The generous one, too, devoted to generosity, relying on his own wealth of generosity, gives, undertakes virtue, thinking, "giving after becoming virtuous is of great fruit," observes the Uposatha, and with that practice, with a purified mind, develops jhānas and other attainments. The wise one, too, considering what is beneficial in this world and the next, and the means of transcending the world, thinking, "it is possible to attain benefit in this world, benefit in the next world, and the means of transcending the world by this practice," relying on wisdom, establishes giving and other virtues. Since not only faith and other virtues are the basis for giving and other virtues, but also for faith and other virtues arising in their subsequent parts, therefore it is said, "faith, virtue, learning, generosity, wisdom, virtue, learning, generosity, wisdom, by faith." "Preliminary work" should be taken in the preceding part, not immediately. For the knowledge of reaching according to karma and the knowledge of future events, the preliminary work is only the preliminary work for the divine eye; there is no separate preliminary work. These are the knowledge of the equipment of the divine eye; when it succeeds, they succeed. Even so, the preliminary work of the divine eye, associated with devotion to it, should be understood as their preliminary work. For these are not for all divine... For the blind, they are of equal pace. Therefore, there must be a special preparation here. Divine eye, by the divine element of hearing, for one who wishes to see distant forms and hear their sounds, the divine eye is a condition for the purification of the element of hearing. But for those who, having heard their sounds, wish to go there, etc., the divine element of hearing is a condition for the knowledge of psychic power. Thus, everywhere, its conditionality should be understood as being helpful in that particular way. Having relied on the path, an attainment does not arise. Because by that path, the obstacles are loosened, and because the obstacles are abandoned, the path causes that attainment to arise, therefore, the path is a condition for the attainment. They contemplate, for the sake of the path higher and higher. "Understanding of meaning," etc., is said because the discriminations are accomplished by the attainment of the path itself. And for these who have attained psychic powers, the path is the condition for their subsequent activity in those various objects. Having relied on faith, he generates conceit, thinking, "I am faithful, serene." He grasps a view, going only by faith in that particular statement, not examining the meaning with wisdom, he grasps a view in the way of "there is a person," etc. Virtue, learning, generosity, wisdom, he generates conceit, thinking, "I am virtuous, learned, generous, accomplished in wisdom." But while generating conceit in virtue, learning, generosity, and wisdom, he grasps a view, generating conceit in views. In "of lust," etc., at the time of self-exaltation, relying on the accomplishment of faith, etc., each one of those qualities is a condition for lust; at the time of disparaging others, for aversion; for delusion, which is associated with both; for the kinds of conceit and views mentioned; relying on the accomplishment of faith, etc., it is a condition for desiring prosperity and possessions. Thus, only mundane wholesome qualities are shown here. But the supramundane is peaceful, excellent, supreme, destructive of unwholesome qualities. Therefore, like the moon, which is not a darkness, it is not a condition for unwholesome qualities, so it is not included. "Ardently" and so on, is said to show the undifferentiated state through bodily suffering.