English
"Accumulated" means just as other He, having repelled the result, becomes inclined towards his own result, having thus grown. Because the conditions of form etc. are common to other consciousnesses, the names "eye-consciousness" and "ear-consciousness" are drawn from their uncommon bases. And because of the sharp or dull nature of the eye etc., the consciousnesses are sharp or dull, being special conditions. And it is dependent on the eye, and it cognizes form, thus it is eye-dependent form-cognition. Such is the characteristic of eye-consciousness. There, by the phrase "dependent on the eye," it rejects other consciousnesses that have form as their object. By the phrase "cognizing form," it excludes contact and so on that are dependent on the eye. And by the words "eye" and "form," it clarifies the cognition from its basis and its object. Its function is the grasping of mere form as object, thus its 'taste' is the grasping of mere form as object. "In terms of jhāna factors" – this is said by applying a similar designation here, making an analogy to those factors of equanimity, pleasure, pain, and one-pointedness that are jhāna factors existing in states other than the double fivefold consciousnesses. For there is no jhāna factor without being a condition for jhāna. For it is said: "Jhāna factors, associated with jhāna... are conditions for forms by way of jhāna condition." (Paṭṭhāna 1.3.112) And their being a jhāna condition is rejected. As it is said: "Dependent on an indeterminate phenomenon, an indeterminate phenomenon arises, not by way of jhāna condition. Dependent on one aggregate associated with the fivefold consciousness, three aggregates" and so on. (Paṭṭhāna 1.1.98) Even without being a jhāna condition, because of the nature of feeling, mind, and mental stability as equanimity etc., and because there is no other place to mention such things, it is designated in the second group. 436. "Whiteness of the base" means that because they are not opposing to inherently dark phenomena, they are naturally pure, and by way of being dependent on the sensitive heart-base, a white nature arises. However, this method is not found in the four-constituent existence, so there, the life-continuum and the unwholesome states emerging from it would not be white. Therefore, the reason for whiteness there must be stated. This whiteness is indeed the intrinsic nature of the mind. 439. "This also" (idampi) means "pi-sa". It was said, considering what was said before, with mere persistence, and with doubt. By nature, without transgression. That too is a distinction. Having struck the body's sensitivity, in the great elements, which are conditions for sensitivity, it is struck back. Having gone to its range, it is struck back, this is the meaning. And just as, when it is said, "arisen with reference to form," there is no prior-later time for the object's arising, so too here, it should be understood in striking and being struck back. The simile too was said to show the striking of both, not to show the prior-later nature of the striking of the supported and the support. And here, "external" is merely an illustration. For indeed, internal too is an object. Or, other than those which are the support of the consciousness-element, "external" is said. The friction of striking back is strong. For that very reason, in the conjunction of agreeable and disagreeable tangibles, the conditions for pleasure and pain, the favoring of elements, and the disturbance of elements, long continue. 455. If it is asked: Due to the nature of other consciousnesses being empty of intrinsic nature, does the state of mind-element arise? No, due to the nature of distinction. For eye-consciousness and so on, their dependence on the eye and so on, and their nature of proceeding to see in their respective objects, is a distinction. But for mind-consciousness, its being preceded by mind not dependent on another, the absence of immediate conditionality for consciousness dependent on another, and the absence of being the exit-door of the mind-door, its function of knowing with excellence is a distinction. Due to the absence of that distinction, the mere mind-element, is called the three kinds of mind-element, not a distinguished mind. Therefore here, the word "eva" in "mind itself is the element, mind-element," should be understood with the meaning of "mere." For it is for the purpose of excluding the distinction of consciousness. But due to its nature as the exit and entry door of the mind-door, the absence of a distinct knowing function in the mind-element should be understood. For that very reason, it is not called mind-consciousness. For that consciousness is not arisen from mind, nor is it a condition for mind. Nor is it a condition for mind, arisen from mind. But it is a condition for seeing and so on, and arisen from them, it goes before them and follows them. "Right intention" is not said... Like the great resultants, due to the absence of similarity to the generator. For there, even a two-rooted (consciousness) arising from a three-rooted one is similar in being rooted, by right thought and so on. Regarding "the stream of five consciousnesses," here, just as one reciting a well-learned text does not notice any particular path of recitation that falls into the stream of recitation, so for the Tathāgata, there is no such non-noticing, nor is the absence of jhana factors in the stream of five consciousnesses the reason for not mentioning it here. If the subsequent designation is its falling into that stream, then for the other two mind-consciousness elements, falling into that stream would not be. Therefore, like the five consciousnesses, due to being rootless and the absence of path-conditions, and due to the weakness of jhana factors (vitakka and vicāra) even when present, and due to their not being counted like in the five consciousnesses, there is the falling into the stream of five consciousnesses. For this very reason, in the three rootless functional types, jhana factors and powers are not extracted in the summary section, but in the Paṭṭhāna, the jhana conditionality of these weak vitakka and so on is stated merely as a jhana-condition function. 469. The investigating consciousness, arising having received the immediate condition with the same base, is stronger than the mind-element. Experiencing the taste of the object according to the object, it is accompanied by joy in desirable objects, and accompanied by equanimity in neutral desirable objects, due to its intense experience. Therefore, it is said, "This is only in desirable objects," and so on. But the determining consciousness, even though strong, having stopped the occurrence of resultants, and making a dissimilar mind due to its engagement in another function of attention, is not merely an experience like a resultant, thus it is always accompanied by equanimity. Similarly, the five-door adverting and mind-door adverting are unprecedented in terms of function. The description of rootless wholesome resultants is concluded. Description of the Eight Great Resultant Consciousnesses 498. In "non-greed, unconditioned root," and so on, in the wholesome section, in the descriptions of non-greed and non-hatred, it is said: "Whatever non-greed, non-covetousness... (etc.) ... non-greed is a wholesome root" (Dhs. 32), "Whatever at that time..." Undesire, non-aversion… Undesire is a root of skillfulness, as it is said. Here too, in their descriptions, “non-greed is a root of the unconditioned,” “non-aversion is a root of the unconditioned,” such statements would be fitting. But in the descriptions of the wisdom faculty and so on, “the jewel of wisdom, non-delusion, investigation of phenomena, right view,” thus it is stated there, it is not stated, “non-delusion is a root of skillfulness.” Therefore, here too, it should not be with the reading, “non-delusion is a root of the unconditioned.” However, it should be understood that this is stated to show that non-delusion, like non-greed and non-aversion, is a root of the unconditioned. “That which generates non-manifestation” means it prevents the doors of bodily and verbal action. “That which is of non-resultant nature” means it prevents the door of mental action. For the doors of action are said to be of resultant nature. Similarly, “that which does not arise” means it does not arise in the form of meritorious deeds like giving. By this, it only prevents the distinction of meritorious action bases. “By strong conditions” means by conditions like objects, which arise without effort. For among the unprompted and so on, when a kamma is initiated by any mind, if rebirth arises with the manifestation of kamma, kamma-sign, and destiny-sign, without prompting, without effort, it is unprompted. With prompting, with effort, with the manifestation of kamma and so on, it is prompted. Life-continuum and death-consciousness, however, are similar to rebirth. And that apprehension of object, like skillful and unskillful, should be seen as unprompted and prompted. To consider the strong and weak among these, it says, “there, all Bodhisattas who are omniscient,” and so on. “But it matures according to time” means in a time abundant with kamma leading to a short lifespan, it matures according to the conditions of sperm and blood generated by the continuum associated with that kamma, and according to the uneven conditions of food and so on, generated by the uneven revolutions of the moon and sun, which are rooted in those. Description of the Discourse on the Extraction of Results To show what and how much result there is, and in what place it ripens, the discourse on the extraction of results is begun. “Just here” means just when kamma is initiated by a single volition. “Twelvefold by way of rebirth with two roots.” It is also without path, meaning it is of twelve kinds. Because of ahetuka rebirth, it is also of eight kinds without root.