English
in the manner of the Abhidhamma analysis. There, in the Dhātukathā. And because it is a result— the word ‘hi’ means ‘because’. Because the thirty-two kinds of consciousness as stated are results, therefore, showing this meaning that it is conditioned by volitional formations, it is said: “Because consciousness is a result,” and so on. “This statement, ‘It is said with reference only to those accompanied by joy,’ should be considered, because the tadārammaṇa accompanied by joy is desired even after wholesome and unwholesome javana accompanied by equanimity. Thus, in the commentary: “At the end of any one of the four wholesome two-rooted javana thoughts, a rootless thought is established as tadārammaṇa.” (Dhs. A. 498) (Regarding the explanation of the results) It was said: “But in the case of a desirable object, both investigating consciousness and registering consciousness are accompanied by joy.” For wholesome and unwholesome states, even a very desirable object does not always remain neutral by being thus conditioned, but experiences the taste of the object according to its inherent nature. Therefore it is said: “It is not possible to deceive the result.” However, due to the strong nature of the conditioning of objects by active impulsion (kiriyajavana) and impulsion (javana), the conformity of the subsequent registering consciousness to the feeling appropriate to the object is desired. For those who do not desire registering consciousness after active impulsion, there is nothing to say. What was said, “registering consciousness should be determined by impulsion,” was said with reference to wholesome states. Therefore, it should be considered as stated. The word “ca” (and) in “at the end of three-rooted impulsion and at the end of two-rooted impulsion” is used in the sense of aggregation. Some, without making a distinction, say: “Even at the end of wholesome impulsion, there is rootless registering consciousness, so ‘mostly’ was said.” Or, “mostly” was said because of the frequent arising of greedy consciousness in beings. The phrase “or once” was said in the sense of verbal consistency, to show “eight or ten,” as in “it should be understood as in two or three nights, etc.” “Due to the absence of the word ‘vā’” means it was said due to the absence of the word “vā” (or) being heard. But in meaning, the word “vā” is indeed found there. However, if three nights are obtained in a stay, etc., there is nothing to say about two nights, so the mention of two nights is not separately appropriate. With this intention, it was said: “merely for verbal consistency.” Simply, if “three nights” is said, it might include three nights interrupted by a stay elsewhere. But when “three nights” qualified by two nights is mentioned, it indicates three uninterrupted nights. Therefore, it says: “or to show uninterrupted three nights.” “In the case of strong forms, etc., as objects” means in the case of very great form, etc., as objects. By “intention,” it means that even in an object lasting only one mind-moment, sometimes That apperception arises, points out the meaning stated by "only once" and so on. Because it is said "in all doors, only two thought-moments of tadārammaṇa occur," this meaning too should be considered and understood. By suitable rebirth-linking means by its own appropriate rebirth-linking function. "How many rebirth-linkings, how many rebirth-linking thoughts?" The discussion on rebirth-linking will be explained in detail later, therefore it is said, "making the discourse on rebirth-linking a broad topic, first showing only the process (of life)." Of the two rootless (results) and so on, by the word "and so on" it includes the great results and the exalted results. Regarding the statement of fixed and unfixed doors means the statement of fixed and unfixed doors, or the non-statement of fixed and unfixed doors. Because of non-arising means because it does not arise. Although rebirth-linking was mentioned earlier as "by suitable rebirth-linking," yet because "in the process (of life)" was added, it is the process (of life) that is referred to. All worldly resultant thoughts, first mentioned as arisen from conditions, are worthy of subsequent mention, therefore it is said, "therein, in the thirty-two kinds of process (of life)." Just as, even in the absence of the seed called sense-sphere rebirth-linking consciousness, in the fine-material existence, the eye-consciousness and ear-consciousness arise due to the power of the functioning of the eye and ear faculties, similarly, for the same reason, showing that receiving-consciousness and so on also arise there, it is said "due to the power of the functioning of the faculties" and so on. There, by the distinction of eye-door and ear-door, it is to be understood as by the specific nature of the eye-door and ear-door. Of that means of the eye-door and ear-door. The state of being a door is dependent on what has a door, therefore it is said, "because it is dependent on the distinction of the cognitive series." And when that exists, when that distinction of door and distinction of cognitive series exists. "Bhāva" means arising. It is said to follow the generator having used that term for what is similar to it. But having said this, having spoken of the non-arising of tadārammaṇa with reference to fine-material and immaterial realm phenomena. By development means by the development of unwholesome states, by the increase of defilements, by defiled concentration. meaning. Thus, even in mind-moments accompanied by greed and hatred, concentration is defined as "steadiness, non-scattering, non-distraction, and a mind not scattered," and so on (Dhs. 11). "For showing the state of not being a basis" means for showing the state of being an improper place, "for showing the state of not being an object" is the meaning. To explain in detail the meaning briefly stated in the phrase "by what, where" as "by what mind, in what existence," "nineteen" and so on is said. There, "with each respective mind" means that the nineteen rebirths are to be joined with the mind that arises at the moment of rebirth, the material and immaterial phenomena that occur with each respective mind, such as the two rootless minds. "By each respective mind" means being the cause, or being the instrument, by way of conascence and so on. "In each respective existence." The action of remembering is the act of remembering. "Some" refers to Thera Dhammasiri. "In the three javana-moments... ...should occur" means that the presentation of kamma and so on should occur through three javana-moments afterwards. Therefore it is said, "many... ...and also grasping." "Therefore," means because death cannot occur with the presentation of kamma and so on in just one javana-moment. "Of touch" means of striking touch. When the bhavanga-mind is active, or when the five-door process is active intermittently, the arising of the mind-door adverting is appropriate first at the conjunction of touch. However, if something is being thought about, and one javana-moment occurs regarding that very object, then the arising of mind-door adverting might occur afterwards, due to the mind's rapid changeability— this is the intention of some theorists. Just as when one is awakened by a touch while sleeping, only the mind-door adverting turns, not the body-door adverting. For it is said, "one is not awakened by the five consciousnesses" (Vibh. 751). This should be understood in this way. "Light presentation" means easy presentation. The object of the mind-door is kamma and so on. "Lightness" means ease of presentation. "Of forms" means of the eye and other material phenomena. "Even in the state of being an object," means the sense-sphere of forms. even though the objects are beginningless. For those for whom there is an object, for whom there is an object in the ultimate sense. It is for the purpose of seeing them, for the purpose of seeing those with objects. Therefore, it is so. "By way of the planes and the arising of consciousness," this is said with reference to kamma, and it is obtained by way of the kamma-sign, because it has six objects. But the sign of destiny, its division is just blue and so on. Among those not cut off, not abandoned by the path. And that kamma and so on. The mind-continuum is inclined towards another existence because it is so conditioned by the longing for existence. For in whichever mind-continuum the cultivation by the longing for existence is not cut off, just as by wholesome volition and so on, there arises consciousness belonging to another existence. And that consciousness, arising in such a way, is as if bent by that, thus it is said, "bent by the power of unsevered defilements." Everywhere, in good and bad destinations. By the other, by the death consciousness inclined towards a good rebirth. Showing the scriptural authority as the basis for the certainty expressed by "determining," he says, "or clinging to the taste of the sign," and so on. For when unwholesome kamma, which is the support for a bad destiny, is determined, wholesome kamma, which is the support for a good destiny, is also determined. He speaks of an undesirable object, the intention being that a bad rebirth is shown. If so, why is "the cause of greed and so on" said? He says, "that too... and so on... it is." That too, even an undesirable object. But since it is an inferior object, the kamma-sign that is the object is intended, therefore, "or of those co-arising with kamma that generates unwholesome results," and so on, is said. For the object that is the kamma-sign is the cause, called the object condition, for greed and so on, which are co-arising with the kamma that generates the result, and co-arising with the similar and proximate impulsion of that kamma. And to show that this is its inferior nature, "that indeed," and so on, is said. Undesirable by way of kamma, meaning that it is undesirable