English
Some say, "Rebirth and so on are stations." If so, the former consciousness being a condition opposed in station to the latter consciousness would not be absolute. For even life-continuum is an immediate condition for life-continuum, and javana for javana, and there is no station of rebirth and so on for arts and crafts, so that is not intended here. Kamma is a condition opposed in nature to matter, due to the opposition of bending and being bent, and the opposition of having an object and not having an object, just as milk and so on are opposed to curds and so on, due to the opposition of sweet and sour tastes and so on. Light, whose function is not knowing, is opposed to consciousness, whose function is knowing, and molasses and so on, whose function is not intoxicating, are opposed to intoxicants, whose function is intoxicating. Hairs and wool are conditions for a mat; curds and so on for grass. Here, "avī" means sheep that are not red. And they are not merely results; therefore, it is not unreasonable for ignorance, which has a painful result, to be a condition for meritorious and imperturbable volitional formations, which do not have that result. To prevent the implication that, even if they do not have that result, they are conditions only for unwholesome volitional formations, which are similar and not opposed to them due to their blameworthiness, and not for others, it was said, "Opposed and unopposed, similar and dissimilar too. A condition for phenomena is established." Therefore, clarifying that meaning, he said, "Thus this ignorance," and so on. Like indissoluble threads and unbreakable jewels, the determination of prior and posterior is destiny. "Destiny-conjoined-become" means, by destiny, or destiny itself, the conjunction or coming together is destiny-conjunction; by that, having matured in beings, having attained the state of humans, devas, birds, and so on, they are "destiny-conjoined-become." Some also say the meaning is: having matured by destiny, by conjunction, and by being, having attained various kinds, they are "destiny-conjoined-become." And showing this meaning, that by these alternatives, ignorance, having made an unwholesome mind, occurs anywhere among merits and so on, he said, "So he, by ignorance," and so on. "A fool who does not lead" means one who is without noble friends who lead to the path of arahantship. Ar Knowledge that leads to Nibbāna, showing the unevenness and evenness, or the end of the path of arahantship, is called 'leading'. Devoid of that, it is 'not leading'. "Having known the Dhamma" means having known the Dhamma, such as the suttas revealing the Four Noble Truths, by relying on good people. Or, having known Nibbāna, which is supreme among all phenomena, by means of path-knowledge itself. However, because the realization of the remaining truths depends on knowing that (Nibbāna), even though it is simultaneous, it is spoken of as if it were earlier. The explanation of the term 'formations' is concluded. Explanation of the term 'consciousness' 227. Consciousness arising conditioned by the formations as stated, should indeed be that which is produced by that kamma. Therefore, it is said: "Thirty-two mundane resultant consciousnesses are included." However, in the Dhātukathā (Dhātu. 466), in the explanation of terms included and not included with the dissociated: "Those phenomena that are dissociated from consciousness, conditioned by formations... (etc.)... from contact, conditioned by the six sense bases; from feeling, conditioned by contact, by how many aggregates are those phenomena... (etc.)... included? Those phenomena are included by one aggregate (excluding the unconditioned from the aggregates), by eleven sense bases, by eleven elements. By how many are they not included? They are not included by four aggregates, by one sense base, by seven elements." From this statement, all consciousness, contact, and feeling are encompassed. For if consciousness, contact, and feeling here were specific (limited), the answer would be like that for "resultant phenomena." Therefore, it should be understood that there, consciousness and so on, conditioned by formations, are taken in the Abhidhamma analytical sense. And formations conditioned by ignorance are stated in the Abhidhamma analysis as wholesome formations of the four planes and unwholesome formations, and it should be seen that these very ones are taken in the Dhātukathā. However, existence (bhava) in the Dhātukathā is not taken in the Abhidhamma analytical sense, but to show the distinction between kamma-existence and rebirth-existence. And having done so, there, instead of extracting "existence conditioned by clinging," existence is extracted by the method of "kamma-existence" and so on. "Resultant and cause" (Vipākañhetanti) because consciousness is resultant, formations... It brings about what is conditioned by kamma. But for the sake of bringing that about, it is said, "in the absence of accumulated kamma, there is no result." Explaining that, he said, "and result..." and so on. Mostly, at the end of javana associated with greed, in the rule of tadārammaṇa following javana, because tadārammaṇa accompanied by joy is said to follow javana accompanied by joy, it should be understood that it refers only to those accompanied by joy. But since sometimes an unconditioned tadārammaṇa occurs at the end of javana with three roots, therefore he said "mostly." Or once, should be understood as in "two or three times" and so on. But they say they arise only twice. But in "two or three times," because of the absence of the word "or" (vā), it is appropriate that "two times" is taken merely for the sake of verbal smoothness, or to show "three times continuously." But here, the word "or" is said in the sense of an option, so it should be understood that "or once" is said referring to its occurrence sometimes even once. Indeed, by that, showing that the occurrence of tadārammaṇa once should be considered, he said, "but in the counting of mind-processes..." and so on. There, by "in the counting of mind-processes," he refers to the counting of mind-processes mentioned in the discourse on results (vipāka) concerning objects like "strong and excellent" and so on. For there, only two occurrences of tadārammaṇa are mentioned. Indeed, tadārammaṇa is the experience of the javana object. The meaning is that it would not arise in that object, which is of a proximate kind, with a remaining lifespan of one mind-moment. By "suitable rebirth-linking," for unwholesome results, rebirth-linking in the lower realms, and for wholesome results in the sense-sphere and so on, rebirth-linking in the sense-sphere, form-sphere, and formless-sphere happy destinations are suitable according to kamma. Considering that the discourse on rebirth-linking is extensive, he first showed the process, saying, "but in the process..." and so on. The statement about the fixed or unfixed doors for the two unconditioned (minds) and so on, because those that are bhavaṅga are themselves doors, and because those that are death-linking and rebirth-linking do not arise through bhavaṅga or any other door, it is impossible to say that they have a fixed or unfixed door. Of one The resultant fine-material consciousness of a being, in whichever object, such as the earth kasiṇa, it has arisen, its arising does not occur in any other (object) than that. Thus, the fixed object nature of fine-material (consciousness) is stated. "Therein" refers to the thirty-two kinds of arising. By the power of the arising of the faculties, through the distinction of eye and ear doors, and because that depends on the distinction of the consciousness-process, there must be a distinction of process. And when that is so, there must be a fixed order of consciousness, such as "after adverting, seeing or hearing, then receiving." And when that is so, the existence of receiving and investigating is also established, not merely seeing and hearing by the power of the arising of the faculties, nor is the function of seeing and hearing solely that of the faculties. Showing this meaning, it is said: "and due to the fixed order of consciousness in the distinction of doors and processes." If the arising of registering consciousness occurs with the first wholesome (javana), that (registering consciousness) arising immediately after the first wholesome (javana) is said to follow the generator. That arising immediately after the second wholesome (javana) and so on is said to follow what is similar to the generator. And that arising immediately after unwholesome (javana) is similar to the generator due to being sense-sphere. The eleven registering consciousnesses... (etc.)... do not take registering (consciousness). The meaning is that those named "registering consciousness" because of their nature as registering consciousness do not take the nature of registering consciousness, they do not arise with the nature of registering consciousness. Or, when the impulsion has run, taking name and lineage as object, the registering consciousness does not take the object of that impulsion, it does not apprehend it; that is the meaning. "Fine-material and immaterial phenomena" means fine-material and immaterial sphere phenomena. Having said this, the qualification "taking supernormal knowledge as object" is to show the non-arising of registering consciousness in those similar to sense-sphere (javanas) due to their limited objects, etc. The phenomena fixed in wrongness, like the path, are established by development and are very powerful; therefore, there should be no following (consciousness) with the impulsion arising in them, and so registering consciousness is excluded in them. "Taking supramundane phenomena as object" - since this is established by that, "in phenomena fixed in rightness" is mentioned separately... the removal of things that are contradictory to each other,