English
And for those of profound nature and so on, there is javana accompanied by equanimity even with repulsive objects. And for dogs and so on, there is javana accompanied by joy there. But the resultant consciousnesses arising in the earlier and later parts are exactly as their objects. Moreover, for dogs and so on, who rejoice at the sight of impurities. The reason for the eye-consciousness and so on, even when arising with exceedingly agreeable or disagreeable objects, being accompanied by equanimity, has already been stated below. 27. "Even there" means even in registering consciousness. "At the end of javana accompanied by joy and functional consciousness" means at the end of the five functional consciousnesses accompanied by joy, with or without roots. It is said that for Arahants, due to the absence of mental perversions, even their functional javanas arise exactly according to the object, as in "at the end of javana accompanied by joy and functional consciousness," and so on. However, some teachers say that "in the Paṭṭhāna (Dhammasaṅgaṇī Mūlaṭīkā 498, description of the extraction of vipāka), 'when wholesome and unwholesome [consciousness] have ceased, resultant registering consciousness arises' (Paṭṭhāna 3.1.98), [meaning] registering consciousness immediately after wholesome and unwholesome [consciousness]... ṃ is said, 'There is no arising of a resultant consciousness immediately after functional impulsion.' In this regard, it is said: If a resultant consciousness were to be said to arise even after an indeterminate consciousness, then one might suppose its occurrence even after the determining consciousness in the case of a limited object. Therefore, a resultant consciousness is not stated to arise immediately after functional impulsion, but not because it is unobtainable. For it is seen that even what is obtainable is not mentioned in some places for some purpose, just as the heart-base, though obtainable in the Dhammasaṅgaṇī, is not mentioned to avoid a division in the teaching. 28. Displeasure… and so on… are accompanied only by equanimity, not by joy, because their natures are mutually contradictory. For this very reason, in the Paṭṭhāna, joy is not mentioned immediately after displeasure, nor displeasure immediately after joy. Thus, in the statement, "A phenomenon associated with pleasant feeling is a condition by way of contiguity for a phenomenon associated with pleasant feeling" (Paṭṭhāna 1.2.45), phenomena associated with pleasant and painful feelings are mentioned in two instances each, as conditions by way of contiguity for those associated with their own similar feelings and for those associated with neither pleasant nor painful feeling. However, those associated with neither pleasant nor painful feeling are mentioned in three instances, as conditions by way of contiguity for those associated with their own similar feelings and for those associated with the other two types of feelings. Thus, in the triad of feelings, only seven instances of contiguity conditions are mentioned. If joy were to arise immediately after displeasure, or displeasure immediately after joy, then two more instances would have to be stated for phenomena associated with pleasant and painful feelings by way of mutual contiguity, making nine instances, but this is not stated. Therefore, their immediate arising after each other does not exist. Here, by "at the end of functional impulsion accompanied by joy," this rule is also permitted: "After wholesome, unwholesome, and functional impulsions, one resultant consciousness arises in five cases, appropriately in joyful ones. "After unwholesome, wholesome, and functional impulsions accompanied by equanimity, a resultant consciousness arises in those accompanied by equanimity." ... and so on, "in accordance with the six sense-doors." For this, the determination of the object of *tadārammaṇa* (retention) by *javana* (impulsion) is unfailing. However, the statement "from *javana* associated with knowledge, *tadārammaṇa* associated with knowledge" and similar patterns are not absolute. For the most part, when one accustomed to unwholesome *javanas* occasionally experiences wholesome *javanas*, or when one accustomed to wholesome *javanas* occasionally experiences unwholesome *javanas*, due to the habituation that arises after unwholesome *javanas*, even after *javanas* with three roots, *tadārammaṇa* without roots occurs. Similarly, due to the habituation that arises after wholesome *javanas*, even after unwholesome *javanas*, *tadārammaṇa* with three roots occurs. And regarding the occurrence of *tadārammaṇa* through a karma different from the karma that produced rebirth, there is nothing to be said. Thus it is said in the Paṭṭhāna: "They discern rootless aggregates as impermanent, suffering, and non-self. When wholesome and unwholesome [javanas] cease, rootless resultant *tadārammaṇa* arises. When wholesome and unwholesome [javanas] cease, resultant *tadārammaṇa* with roots arises." Therefore, because at the end of *javanas* accompanied by displeasure, only those accompanied by equanimity occur. Therefore, the connection is: "at the end of *javanas* accompanied by displeasure, *santīraṇa* (investigation) accompanied by equanimity arises." By "for one whose rebirth is accompanied by joy," the absence of falling into *bhavaṅga* (life-continuum) is already indicated, since there is no joy after displeasure. Not saying that, but rather supposing the absence of *tadārammaṇa*, he says, "if there is no possibility of *tadārammaṇa*." This means: for one whose rebirth is accompanied by joy, such as a heretic, whose mind is repelled by an extremely undesirable object like the Buddha, when *javanas* accompanied by displeasure have occurred, *tadārammaṇa* accompanied by joy does not arise in an extremely undesirable object, nor does *tadārammaṇa* accompanied by equanimity. Or, for one who, due to some unsuitability, has lost a worldly jhāna and generates remorse, thinking "my excellent dhamma is lost," when *javanas* accompanied by displeasure are present, there is no *tadārammaṇa* in an unwholesome sense-object. This is the meaning of "if there is no possibility of the arising of *tadārammaṇa*." "Previously familiar" means familiar before, in that... which is mostly taken. Investigation accompanied by equanimity arises even without advertence. This is the intention, as it is the fruit-consciousness of one who emerges from cessation. As it is said: “How can consciousness be without advertence? This is not accepted. There is no rule without advertence, As the fruit is seen after cessation.” By what function does this consciousness operate? It does not operate by the function of registration, because the object of impulsion is not grasped. Nor does it operate by the function of investigation, because it does not operate as an investigation of what has been received. There is nothing to say about rebirth-linking and death. But by way of residue, since it is a part of existence, it would be proper to say it operates by the function of life-continuum. Indeed, this meaning has been shown by Acariya Dhammapāla Thera (Dhammasaṅgaṇī Anuṭīkā 498, Vipākuddhārakathāvaṇṇanā). What he will say about the similarity of rebirth-linking and life-continuum in terms of dhamma and object should be understood as mostly true. For there is no dissimilarity between rebirth-linking and life-continuum, except for this one point. “Immediately after that” means making it immediate, without interval, after that. 29. “Sense-sphere… etc. desire” – here, they desire registration only at the end of sense-sphere impulsion, because it is generated by kamma rooted in craving for sense-pleasures. For it does not arise immediately after impulsion of the form, formless, or supramundane realms, which are not of that nature, being generated by kamma rooted in craving for sense-pleasures. What is the reason? Because it is not the generator, and because it is not similar to the generator. Just as a child wishing to go out of the house takes hold of its parent or someone similar to its parent and goes out, but not another, such as a royal official, So too, registration, operating elsewhere than in the life-continuum, follows the generator, which is wholesome or unwholesome sense-sphere impulsion, or sense-sphere functional impulsion similar to it, But not the dissimilar exalted or supramundane impulsions. Similarly, they desire registration only for sense-sphere beings, not for Brahmās, because the proximate cause for registration, the seed of sense-sphere rebirth-linking, is absent. is covered. Thus, they desire in objects that are only sense-sphere phenomena. Not in others, because they are unfamiliar. Just as a child, following its parent or one similar to it, does not follow them when they go to an unfamiliar place like a forest, but follows them only in a familiar place like the front yard, so too this (craving) does not follow when it arises with respect to unfamiliar objects like fine-material-sphere objects. Moreover, this meaning is stated: because it is generated by kamma dependent on sense-craving, it arises only in the limited objects of sense-craving. And here are verses: The swift mind follows the parent or one similar to it; But not another object, with the playfulness of a young child. Because there is no seed, for these Brahmas, The seed of rebirth-linking mind, called sense-sphere, does not exist. In a familiar place only, this (craving) is like a child; It follows, and not elsewhere, or by the power of craving. But it was said, "because there is no seed for sense-sphere rebirth-linking," and thus the absence of eye-consciousness, etc., would also follow, wouldn't it? It does not follow, due to the power of the arising of the faculties, and due to the rule of mind in the distinction of doors and thought-processes. The explanation of the rule of object is finished.