English
The word "ca" (and) in "and of a different kind" means "and of a different feeling." The meaning is that there is no repetition condition for the determining consciousness in the triad of feelings. The word "pi" (also) in "and also in the sections of the Pāli as shown in the triads of wholesome states, etc." is for summation. When the enumeration is the cause, or when it is determined by the enumeration, or within the enumeration. The second futile turn should be investigated, meaning it is not appropriate for it to stand in the place of impulsion due to the absence of the repetition condition. The meaning is that there is no occurrence of impulsion without repetition. And here, since it will be said "that which has attained the state of impulsion is like a flower of a tree with severed roots" (Dhs. A. 566), the determining consciousness occurring for those whose roots of existence are not cut off would not be a functional state. And it is said, "at the time when the mind-consciousness element has arisen, which is functional, neither wholesome nor unwholesome, and not a result of kamma, accompanied by equanimity." Therefore, if it is said, "having stood in the place of impulsion" means "having occurred twice in the place where impulsion arises, not in the state of impulsion," and "having obtained repetition" means "like repetition, repetition," there is no contradiction. But for that which is expansive, its occurrence twice here is similar to repetition. For by its expansiveness, its ability to produce intimation is also stated. Even the expansive impulsion, being weak due to not occurring many times like impulsion, would not directly occur as a repetition condition. Therefore, in this text, it is not said for the meaning of repetition. But in the commentary, it is said indirectly, just as "the path factor in the fruit-states is included in the path." This is one's own opinion here. This also, not having been explained by the ancients, should be thoroughly examined. And having done so, the determining consciousness Since apperception and determining are not different in meaning, it is said, "apperception," meaning, even in the place of determining. Therefore, because determining is apperception in meaning, being the mind-consciousness element that is resultant, unconditioned, and accompanied by equanimity, therefore. That, like apperception, when it arises, would occur only as an immediate condition for volitional impulses that are wholesome, unwholesome, or functional, in the sense-sphere, and not otherwise; with this intention, it is said, "from determining," and so on. "Of four" is said with the intention that all four volitional impulses might arise when their speed is slowed down at the time of death from choking, etc. "This is its nature" shows the fixed order of consciousness even through the object. Although it is said, "due to the non-completion of volitional impulses... ...connected," since it is said, "it cannot be a condition for apperception, etc.," there is no difference for it from the first ineffective moment in terms of the process of consciousness. Therefore, it is said, "this also... ...should be understood." If "bhavaṅga" is said only for the rebirth-consciousness in its occurrence, there is no distinction for it by way of cause; thus, it cannot be said, "conditioned bhavaṅga is a condition for unconditioned bhavaṅga by way of immediate condition," (Paṭṭhāna 3.1.102) and it has been said; therefore, it is understood that conditioned bhavaṅga refers to that apperception. The conditionality of one's own result by way of its natural functions, or the conditionality of natural functions as results, is the conditionality of natural functions. "Should be seen as not prohibited" means that the meaning "only at the end of unconditioned volitional impulses accompanied by joy and unprompted" is not intended. And just as for those with unconditioned and two-conditioned rebirth, unconditioned and two-conditioned apperception is not prohibited at the end of three-conditioned volitional impulses, similarly, for one with three-conditioned rebirth, two-conditioned apperception after three-conditioned volitional impulses, and for one with two-conditioned rebirth, unconditioned apperception after two-conditioned volitional impulses, should be seen as not prohibited. "Three-conditioned kamma gives a result that is three-conditioned, two-conditioned, or unconditioned," (Dhammasaṅgaṇī . eight. 498) it is said. By "of full fruition" it establishes that the aforementioned apperception is not denied from the javana of three roots. For, when there is no other causal confluence, not all karma that does not ripen is of full fruition. It is merely an example for the manifestation of the aforementioned apperception, not fully elucidated. For the karma of three roots, the excellent karma of three roots has sixteen, the other has twelve, the excellent karma of two roots has twelve, the other has eight; thus, the sixteen resultant cittas and so on should be connected. Therefore, since this is merely an example for the elucidation of results by means of the karma that generates rebirth-linking and is of full fruition, therefore. Having done thus, the meaning is that the arising of apperception from various karmas can occur otherwise too. In "equanimity... ...arises," with what function does it arise? It is not the function of apperception, since the object of javana is not taken as an object; nor is it the function of investigating, as it does not proceed thus; in rebirth-linking and death, there is nothing to say; by elimination, it would be suitable to say it is the function of life-continuum. For, the citta that is rebirth-linking is not called "life-continuum." "Inclined towards that" means the attention is inclined towards the object that has come into range. Like another, like the first jhana and so on. The intention is that even this should be with attention. In "not for that purpose," the word "that" refers to cessation. By "arising" means from arising. "That" is the sphere of neither perception nor non-perception. Of that cessation. And thus it arises explains the meaning of the phrase "becomes a contiguous condition." "As stated" means of the kind stated. "Purification" is the knowledge that precedes the second path and so on. "Of these" means of the path-citta and the fruit-citta immediately following the path. "Of that" means of the aforementioned resultant citta. By condition of support, to show that very resultant of eye-consciousness and so on, from the meaning of seeing and so on of the eye and so on, from the fruit of seeing and so on, or from the purpose of seeing and so on. The initial thoughts are those of advertence and so on. Since it is to be shown as devoid of an interval of basis, it is said, "devoid of an interval of basis and object," because it does not occur in an interval of object as it does in an interval of basis. If it must be similar to kamma by way of result, then in this case, the ahetuka results would be impossible, since they are not similar to kamma. Bearing this in mind, it is said, "But for the ahetuka ones." "Merely a falling upon" describes the function of the five consciousnesses. For they occur merely by falling upon the visible objects and so on that have come into range. The word "and so on" includes receiving and so on. The saṅkhārika and asaṅkhārika states, even when present in wholesome and unwholesome actions, are as if opposed due to their dissimilarity and their standing in abandonment. Thus, in results, that might be conducive. But that is not present in those whose roots are not well-established, whose functions are merely falling upon their respective objects and so on, due to the absence of roots. Therefore, it is said, "not opposed by saṅkhārika" and so on. It allows their arising by both, meaning, "like the kamma-born rūpas." "A dhamma that is a result-dhamma is a condition by way of object-condition for a dhamma that is a result. One discerns the aggregates that are result-dhamma-dhamma as impermanent, suffering, non-self. One enjoys, delights in it. Regarding that, lust arises, displeasure arises, when wholesome and unwholesome have ceased." Thus, it is said, "and in the wholesome triad" and so on, considering that the Pāli might be in the wholesome triad as it is in the result triad. For there, having stated, "A wholesome dhamma is a condition by way of object-condition for an unconditioned dhamma," it is said, "Learners or ordinary people discern the wholesome as impermanent, suffering, non-self. When the wholesome has ceased, the result arises as that object. One enjoys, delights in the wholesome. Regarding that, lust arises, wrong view, doubt, restlessness, displeasure arise. When the unwholesome has ceased, the result arises as that object." The meaning is that it is not mentioned precisely because it does not exist. Here, he shows the reasoning, beginning with "for it is expansive." Here, some say: "Even for one with six-limbed equanimity, due to the functional nature of the mind, the expansive functional nature of functional impulsion cannot be denied. Therefore, the example of the leaf-cup is unsuitable. The non-mention in the Pāli of the absence of resultant registration after functional impulsion is not without reason, for even what is obtainable is sometimes not mentioned due to some intention. Thus, in the Dhammasaṅgaṇī, in the section on unwholesome states, even though 'predominance' is obtainable, it is not mentioned. Therefore, the absence of resultant registration after functional impulsion should be investigated." So they say. Even though it is functional, the impulsion mind of Arahants, who have attained suchness everywhere, is not expansive like that of others. Rather, due to its tranquil nature, it is of a settled essence. Thus, the example of the leaf-cup was shown for it. Unlike the case of predominance