English
a person, by virtue of the present mind, is said to have a mind that has passed the moment of arising. But by "the past mind has passed both the moment of arising and the moment of cessation," a person, by virtue of the past mind, is said to have a mind that has passed the moment of arising. "Therein" means among those two persons. "Of the former" means of that first mentioned, encompassed by the concluding term, the mind has not passed the moment of cessation. For it was said, "and has not passed the moment of cessation." "Of the latter, the mind has passed the moment of cessation" is the connection. For it was said, "and has passed the moment of cessation." "Such is the division of persons" refers to what was said in the second question and so on. "By showing the passing or non-passing of that mind at those respective moments" means of that respective moment of arising and moment of cessation, by showing the passing or non-passing as appropriate, the division of persons is shown, this is the construction. "Herein" means in this section concerning past time. A mind distinguished by a person is asked about, because it is said "whose mind, that mind." Even though the question is primarily about persons, the person-section... Thus, because the person is taken as primary in mind, and the mind is specified. In both ways, to the second question, “yes” should be said, because it pertains to all persons without remainder. But not saying so, “the past mind” is said, why? To show the moment of cessation… and so on… this is the connection to be understood. This method applies also to “not ceasing,” meaning, is there no mind for the moment of cessation, the moment that has passed? 114-116. Of the last mind with craving: of the last mind among minds with craving, of the mind which is the very last among the minds associated with craving of a single person. That person should be understood as a non-returner. It does not cease, being unassociated with cessation. It will cease, it will now attain cessation. But because it does not lead to rebirth, no other will arise from it. Of others: excluding the one associated with the last mind with craving as described, and the one associated with a mind free from craving, of the remaining trainees and ordinary people. The description of the Exposition Section is finished. The description of the Mind Dyad is finished. 9. The Dhamma Dyad 1. The Designation Section Description of the Outline Section 1-16. As in the Root Dyad, skillful and other dhammas are taught: as skillful, unskillful, and indeterminate dhammas are taught in the Root Dyad in the manner of dyads, according to the division of skillful and unskillful roots and so on. Otherwise: otherwise than the division of skillful and unskillful roots and so on, meaning, according to aggregates and so on. The description of the Outline Section is finished. 2. Description of the Occurrence Section 33-34. But not taking that form arising from kamma and so on. Some: refers to Thera Dhammasiri. For he, quoting the commentary, said, “It is said in terms of form arising from mind,” and then said, “In this problem, form arising from kamma and so on is also found.” And having said so, and shown the reverse reading, he said, “Only form arising from mind is intended here. There is no prescription or prohibition for form arising from kamma and so on.” Thus, in the text of the aforementioned kind. It is only mind-originated form that is intended, and so it is here too, this is the meaning. "It is said" means "they say," this is the connection. But that, this is not possible to say as an explanation of the meaning of the quoted passage. Why? He says, "at the moment of the mind's dissolution... ...because of the establishment of its prohibition." And this prohibition has already been shown below, this is the intention. And regarding "those who say," here "those who" refers to the Elder Vajirabuddhi. For he, quoting the Paṭisambhidāmagga Pāḷi with "at the moment of the path of stream-entry," etc., says, "just as there, even with karmically-originated and other forms, mind-originated form is quoted as what should be established, because it is connected with the mind, so too here, only mind-originated form is spoken of." And that statement of theirs is not so, as it was quoted by them; this comparison is flawed, this is the meaning. And to show how it is not so, "for those whose," etc., is said. "Of those" means of karmically-originated and other forms. "Of that" means of the path. "Those" are the indeterminate, which have arising and ceasing. And when there is no arising and ceasing, like Nibbāna. Among individuals not included in the conclusion. For among them, some are endowed with the moment of arising of unwholesome and indeterminate minds, some with the indeterminate mind, some with the wholesome and indeterminate mind. Among these, the former two are included in the first category, because they are for the purpose of prohibiting the arising of wholesome states. But they should be spoken of by dividing them according to existence, showing this, he says, "in the five-constituent existence," etc. "Thus" means in the manner stated. "Everywhere" means in all questions. 79. From that means from the one-adverting thought-process. Even of the mind that arose in the preceding javana thought-process, by which the thought-process leading to emergence is included. "By the culmination of the future state of wholesome states" means that all that has a common characteristic is indicated by its being the immediate condition for the highest path, which is the culmination of the future state of wholesome phenomena. By what? By that very common characteristic. This method is like the non-arising of wholesome states, which is the culmination of the future state of wholesome states, the stated limit. that it is obtained below, this definition as stated is merely a characteristic, and so this method is shown. This method is to be connected to the place where it is said "in the second unwholesome" at the beginning of the past state of unwholesome, and to the place where it is said "in the second consciousness" at the beginning of the past state of indeterminate. Now, the statement "this method" which refers to the aforementioned extension, is made clearer by "just as..." and so on. The development and abandonment are shown by "one endowed with the highest path develops wholesome states and abandons unwholesome states." Here means in this occurrence-turn. That refers to the past unwholesome and so on, and the future wholesome and so on. By that and that means by "in the second unwholesome, one endowed with the highest path" and so on, and by the end. 100. From the rebirth-linking consciousness: this is a boundary-taking, not an inclusion-taking, because it says "sixteenth." Or, if the inclusion-taking is intended, and the view that form has a lifespan of only sixteen mind-moments is rejected, then it says "or even beyond that" to show this. This investigation has already been shown below. It is not understood as below that, because the cessation of indeterminate states at the same time as the cessation of unwholesome states below that is impossible. The description of the Occurrence-Turn is finished. The description of the Dhamma-Yamaka is finished. 10. The Faculty-Yamaka 1. The Designation-Turn Description of the Outline-Turn 1. As in the analysis of faculties: just as in the analysis of faculties, the life-faculty is outlined after the male-faculty, not after the mind-faculty, so it is in this faculty-yamaka. And to show that this is in accordance with the teaching of the Suttas, it says "these three... and so on... in the order taught in the Sutta." The reason why it is outlined in the order taught in that Sutta, to show that, "by the occurrence-turns" and so on is said. There, just as "life-faculty" is a general designation for the life-faculty of form and the life-faculty of non-form, so it is for that which is grasped and that which is not grasped, it says "the protector of kamma-born and non-kamma-born." Or, the life-faculty is also the protector of co-arisen states, not merely The tail is a cause only for momentary existence, but also a cause for the non-interruption of continuity. Otherwise, the cessation of life and death would not be possible. Therefore, it is said, "and the protector of those born of kamma," without distinction, and the protector of those born of kamma that arise at decease and rebirth. Thus, therefore. Rooted in that means rooted in the life faculty. By way of arising at decease and rebirth means by way of decease and by way of arising at rebirth. Among these, what is grasped is by way of decease and rebirth, the other is to be spoken of by way of the other. Since, among the eye faculty and so on, up to the male faculty, which are exclusively grasped, the mind faculty is not of that nature and is not a root at all, therefore, excluding that, the remaining roots are the roots of the eye faculty and so on. As in the pair of sense bases, just as the arising of sense bases is stated by way of rebirth, and their cessation by way of death, so here too they should be spoken of by way of decease and rebirth. Therefore, because it is not of that nature, the life faculty, without being specified among these, the eye faculty and so on, is specified at the end, after the male faculty. The reason why the mind faculty is taken last among those rooted in the eye faculty and so on, is stated in the commentary itself. The description of the section on enumeration is finished. The description of the section on exposition 94. There is no such nature means there is no such natural phenomenon. If so, then only the negation "there is not" would be appropriate, so it says "not form and so on." Although the words "sukhā, dukkhā, adukkhamasukhā" and so on are general terms for pleasure and pain,