English
in the Dhammasaṅgaṇī's section on unwholesome states, no reason is seen for the non-mention of resultant registration after functional impulsion in the Paṭṭhāna, even though it is obtainable. For it is said there in the commentary, "because the method was shown below" (Dhammasaṅgaṇī Commentary 429). But here, it cannot be said, "because the method was shown," for the showing of a method for those not of the same nature as wholesome and unwholesome states, which are of the nature of resultants, is not appropriate. Moreover, there, for the sake of investigation, due to the absence of predominance in some and in all cases, it can be said that it was "omitted" to show a teaching of uniform essence. But here, no such reason for non-mention is found. Thus, it was said, "there is no reason for non-mention." By "intention," it shows that the Elder's view is merely that there is no root-conditioned resultant registration after unwholesome states. However, by the saying, "When wholesome and unwholesome states cease, root-conditioned resultant registration arises" (Paṭṭhāna 3.1.98), it is meant that for one who says that root-conditioned resultant registration also exists after unwholesome states, it is by way of accepting what is appropriate. By "no reason is seen here," it is shown that all three kinds of resultant registration are appropriate after triple-rooted impulsion. i. By the intention: The first elder, with this intention, said that a single action, producing many objects, is not different in its action, but becomes distinguished by the specific conditions of the javana (impulsive consciousness) associated with it. Thus, the determination of tadārammaṇa (registering consciousness) as sasaṅkhāra (volitional) and so on, is explained by way of javana. The second elder, with this intention, said that vipāka (result) must be similar to kamma (action), not of a nature contrary to kamma. Otherwise, an undesirable consequence would arise. Thus, he spoke of the distinction of tadārammaṇa solely by way of kamma. The third elder, thinking that just as knowledge is an antidote to the causes of unfortunate destinies like being born blind, it could also be an antidote to the causes of fortunate destinies, said, "He does not even admit a two-rooted rebirth from a three-rooted kamma." In this way, what is appropriate in those statements should be understood as not contradicting the intention. By the Pāli text found in the Mahāpakaraṇa: "A wholesome phenomenon is a condition for an unwholesome phenomenon by way of immediate contiguity" (Paṭṭhāna 3.1.102). In its analysis, "Wholesome bhavaṅga is a condition for unwholesome bhavaṅga by way of immediate contiguity; wholesome aggregates are a condition for emergence by way of immediate contiguity." This means the Pāli text found in the Paṭṭhāna in the sections like "wholesome dyad" and so on. The description of kāmāvacara wholesome vipāka is concluded. Description of rūpāvacara and arūpāvacara vipāka. 499. "Of the desire and so on existing at that moment" — by this, it shows the non-existence of the path of suffering and so on in vipāka jhāna. For vipāka jhāna does not arise by way of preparation, like wholesome jhāna. And here, it cannot be said that just as there is no distinction of path, there is also no ultimate distinction of object for vipāka, corresponding to wholesome kamma, because arūpa phenomena are always with an object, and the object of vipāka, being the kamma-sign, exists elsewhere as well. "Different predominant factors at different moments" — this is said because "the jhāna that has a certain predominant factor at one moment, does not necessarily have that same predominant factor at another moment." Only of the fourth jhāna. and the paths are like the dominants are not exclusive; this very meaning is shown. The description of the results of the form and formless realms is finished. Description of the results of the Supramundane 505. Worldly kamma, conditioned by craving, ignorance, etc., is capable of producing results, not otherwise; thus it is said "conditioned by craving, etc." For the other, which is devoid of the names 'emptiness' and 'signless'. That which is made clear by the path of purification, and that which is called 'signless' in the Suttanta method. Therefore it is said "even of the path immediately following the contemplation of impermanence," and so on. Usage... etc.... there is a distinction by way of the path's arrival, this is the meaning. Referring to the statement "only in the fruit-consciousness immediately following the path," it is said with doubt, "when the names 'emptiness,' etc., are obtained." And it obtains the name 'signless' because there is no difference in the fruit's obtaining a name from the path's arrival, this is the meaning. It is of that very kind, just as faith is in the path, so is faith in the fruit. 555. From the statement "Which phenomena are leading out? The four paths" (Dhs. 1295, 1609), and because it is said in the definition of non-leading-out terms "the result is in the four planes" (Dhs. 1610), the fruit is not directly of the nature of leading out. But the result of that leading-out nature, occurring by way of the calming and abandoning of defilements, is thus called indirectly, so it is said "of the nature of leading out," and so on. And "having five factors," by this, in all instances of the analysis of the path, it shows that the fruit is included in the path's description. For there, even with the abstinences present at the moment of the Noble Path, to show the additional function of the remaining five active factors, the path is also presented in the Pāli as having five factors. Thus also the factors of enlightenment, just as the path, so too are the factors of enlightenment presented in the analyses of the path and the factors of enlightenment, and in the fruits, this is the meaning. The description of the results of the Supramundane is finished. Description of Functional and Indeterminate 568. "Former occurrence" means the occurrence of the great functional consciousness. For by that, the one whose taints are destroyed thus reviews. Therefore, it is said: "This mind, however, is devoid of investigative wisdom." Thus, just as at the ear-door, so too at the nose-door and so on, when the purpose is determined by great functional minds in each respective object, this mind operates, it shows. "Obtained by following the five doors" is said with reference to the occurrence of this mind as a subsequent part of the great functional minds operating at the five doors. Or, the connection is: this itself operates at the five doors. Because it is said "loluppa... and so on... bhūta", it appears that this meaning is stated: at the five doors, first, being joyful with this mind, afterwards, one discerns that object with great functional minds. However, they say that for one who first determines the principal suitable basis and so on with a mind-door mind, this mind operates at the five doors in such similar forms and so on. This meaning too, by connecting it thus: "It arises as the aforementioned cause due to the review of the abandonment of craving and so on, operating only at the five doors," can be stated. And when this is so, this statement also becomes supported: "The previous occurrence is the condition for this mind." Here, at the five doors, only the arising of joy by this mind should be seen, not the arising of laughter, because five-door minds do not generate intimation. However, at the mind-door, the arising of laughter occurs. Therefore, in the commentaries, at the five doors, only this much is said: "He becomes joyful." And at the mind-door: "Causing laughter." Even the Buddha's smile, though caused by this laughter-producing mind, is merely an accompaniment of knowledge, because it follows the knowledges of past lives, future events, and omniscience. And when there is such an accompaniment of knowledge, there is no contradiction with the Pāli texts and commentaries. And having done so, it is said in the commentary: "This mind arises at the end of the practice of those knowledges." And this must necessarily be desired thus. Otherwise, even the occurrence of the Buddha's adverting mind would not be appropriate. For that too, because its nature as a producer of intimation is ascertained, and the nature of reflecting on the state of bodily action, etc., of the intimation arisen from it, is not hindered by its being a producer of intimation. Therefore, it is not well-established due to the absence of a root. The word "ca" (and) in "and the jhāna factors" is for summarizing "jhāna factors and powers for the unwholesome." If, due to incompleteness, powers are not mentioned or included in these two unwholesome types, then why are they specified? He says, "Because, however..." The resultant, which is the counterpart of wholesome states that are truly leading to liberation, might be of that nature, like the fruit. Or, it is said "in the great functional consciousnesses" because the resultant consciousnesses with roots were not taken. Alternatively, it should be understood that resultant consciousnesses with roots are also included by the word "ca" in "in the great functional consciousnesses." 574. It is said, "sense faculty... and those arising immediately after this" because those knowledges are of the sense-sphere. It is said, "preparatory and immediately after" for the others because they are of the exalted sphere. 577. That in which "I" and "mine" are placed is the self (attā); it arises, it comes into being, not like something conceived by others as permanent; this is the state of self. Or, the state of self is that it exists, it occurs, in the manner to be grasped by those holding wrong views. The commentary on functional and indeterminate states is concluded. The commentary on the chapter on the arising of consciousness is concluded. 2. The Chapter on Form