English
The explanation of the rule of impulsion 32. "With slow arising" means that at the time near death, due to the weakness of the base, its speed is weakened, and it arises slowly. "At the time of death, etc." The word "etc." includes the time of fainting. 33. "The Blessed One... etc. ...they say" means that the Aṭṭhakathā teachers say (Visuddhi. 1.78) that at the time of the Blessed One's Twin Miracle, etc., for the purpose of causing a mass of water and a mass of fire to arise separately, having entered separately into the foundational jhāna, and having emerged from it, when he adverted to the jhāna phenomena separately, due to the perfection of adverting, his mental inclination was only towards adverting, and thus four or five impulsion minds of reviewing arise, with the jhāna factors as objects, as adverted to. And "The Blessed One" is merely an example; for others too, like the General of the Dhamma, etc., in such urgent times, there is no from the full force of their impulsion. And it is said in the commentary: “This mastery, which has reached its peak, belongs to the Blessed One at the time of the Twin Miracle, or to others at such a time” (Visuddhi. 1.78). And it is said by the Elder Acariya Dhammapala: “‘Four or five’ should be understood according to whether the faculties are keen or dull” (Visuddhi. Maha. 1.78). Therefore, it seems appropriate that for the Blessed One it is four, and for others it is five. 34. “For the beginner” means for one who has just begun the practice of yoga. The first absorption that arises is the first establishment. The phrase “in the first establishment” might also apply to the impulsion of supernormal knowledge, so he says “always,” meaning that at the time of their first arising, and at the time of their practiced mastery, the five supernormal knowledge impulsions impel only once. 35. “Arising only as paths” means they are path-arisings. “As appropriate” means corresponding to the path that has arisen, whether it is the fifth or the fourth. For, in a single cognitive process whose maximum impulsion is seven, after a fourth path has arisen, there are three fruition thoughts; and after a fifth path has arisen, there are two. 36. “At the time of cessation attainment” means in the preceding phase of cessation. “The fourth formless impulsion” means one of the wholesome or functional impulsions of the neither-perception-nor-non-perception sphere. It is said that only non-returners and Arahants attain cessation attainment, not stream-enterers or once-returners, as in “the fruition of non-returning or the fruition of Arahantship.” A reversal of cases should be seen here, as in “in the fruition of non-returning or in the fruition of Arahantship.” Therefore, he says “when ceased.” “As appropriate” means corresponding to the individual person. 38. “In all attainment processes” means in the entire jhana attainment process and fruition attainment process. 39. The limited impulsions are considered to be seven times at their highest limit. But the path and supernormal knowledge impulsions are considered to be only once. The remaining great-resultant and supramundane impulsions, excluding supernormal knowledge and path, can occur many times in the attainment process, as they can continue for a day and night. With the word “api” (also), mundane jhanas in the first establishment, and and the two final fruition moments, once after cessation, and fruition consciousnesses, two or three times after the path, are summarized. The description of the javana sequence is finished. Description of Types of Individuals 40. Now, to show the classification of thought-processes that arise for twelve types of individuals—four types of ordinary people, namely, those with two roots, those with no roots, those in woeful states, and those with no roots but with three roots; and eight types of noble ones, namely, those on the path and those in fruition—first, to show the thoughts to be excluded for them, it is said, "for those with two roots and those with no roots," etc. Those with two roots are those in whom there are two roots, namely, greed and hatred, accompanied by rebirth-linking consciousness. Those with no roots are those in whom such roots are absent. The 'ma' is a connecting particle. Appanā javanas are not obtained due to the presence of a vipāka-obstruction. For a two-rooted or rootless rebirth-linking is called a "vipāka-obstruction." Because appanā javanas are absent, there is no arahantship, and thus kiriya javanas are not obtained. 41. From the Pāli text, "A root-conditioned (sahetuka) bhavaṅga is a condition by way of immediate contiguity for a rootless (ahetuka) bhavaṅga," it is possible for rootless individuals to have two-rooted tadārammaṇa due to various kamma, and there is no need to speak of it for two-rooted individuals. But due to the dullness of the root-linking, neither of them has three-rooted tadārammaṇa, so it is said, "and likewise, consciousnesses associated with knowledge." However, since the Elder Acariya Jotipalathera spoke of "root-conditioned bhavaṅga" without distinction, he said that even rootless individuals can have three-rooted tadārammaṇa, and regarding the statement here about the absence of consciousnesses associated with knowledge, he said jokingly, "He who made it should be asked," which, though said jokingly, seems to be a statement meant to be understood by asking the teacher. For the teacher himself stated the reason for this in the Paramatthavinicchaya: "Knowledge-associated results do not occur, due to the dullness of the root-linking." (Parama. vi. 271); Others, however, say, "Just as rootless individuals have root-conditioned tadārammaṇa, so two-rooted individuals have three-rooted tadārammaṇa." they describe as 'also knowledge'. And in accordance with their view, they say that here too, the rejection of knowledge-associated results refers only to the rootless. But there, due to the absence of a canonical text, since the teacher, having stated the reason for the absence of knowledge-associated results in both cases generally, and having shown the classification of consciousness equally, their statement should be examined and accepted. Here, the word "sugati" (good destination) is in relation to the rootless, but in meaning, it is intended to show the possibility of the permitted two-rooted results occurring there. Therefore, it is said, "But in a bad destination," and so on. 43. "In those with three roots" means by means of the non-greed, non-hatred, and non-delusion associated with rebirth consciousness, in the nine types of individuals, such as ordinary people, who have three roots. 45. "Views... etc.... of the trainees" means those who have attained the name "trainees" due to their not having fully completed the training and their nature of training, such as stream-enterers and once-returners. Since self-view and doubt are abandoned by the first path alone, the impulsion consciousnesses associated with them, and by the word "ca" (and), the unique functional consciousnesses of the Arahants which are drawn in, are not obtained (by them). 46. "And impulsion consciousnesses of aversion" means both impulsion consciousnesses accompanied by displeasure, and functional consciousnesses associated with wrong view and doubt. 47. "Supramundane... etc.... arise" means because the four paths are momentary and thus cannot occur in other individuals, and because the lower ones have not attained the higher attainments, and because the higher individuals have not eradicated the defilements of karma, and because the stream-enterers, like ordinary people, have calmed (their defilements) by entering into the state of other individuals such as stream-enterers, all eight supramundane impulsion consciousnesses arise only for the noble ones, each according to their path and fruition stage. 48. Now, to show the impulsion consciousnesses obtained by remainder, after excluding those rejected for each of those individuals, and to summarize them, it is said "of the Asekhas" (those beyond training), and so on. Because they have fully completed the threefold training, for the Asekhas, the Arahants, thirty-three kinds of wholesome and unwholesome (consciousness), and the lower fruitions... For Arahants, excluding forty-five states (the process-free states and the nine fine-material/immaterial resultants), the remaining twenty-three sensuous resultants, twenty functional states, and the Arahant's fruition, these forty-four process-consciousness states arise as obtained for those in the sensuous realm; thus should it be stated. For trainees, excluding thirty-three states (the eighteen functional impulsion states, the five associated with wrong view and doubt, the highest fruition, and the nine fine-material/immaterial resultants), fifty-six process-consciousness states arise as obtained, indiscriminately stated. These are: twenty-three sensuous resultants, two apprehending states, twenty-one wholesome states, seven unwholesome states, and the three lower fruitions. Specifically, however, for Stream-enterers and Once-returners, fifty-one states. For Non-returners, forty-nine states. For the remaining four types of ordinary people, excluding thirty-five states (the eighteen functional impulsion states, all supramundane states, and the nine fine-material/immaterial resultants), the remaining fifty-four process-consciousness states arise as obtained, indiscriminately stated. These are: the sensuous resultants, the two apprehending states, and the mundane wholesome and unwholesome states. Specifically, however, for those with three roots, only fifty-four are obtained. For those with two roots and those without roots, excluding the wisdom-associated resultants and the absorption impulsions, forty-one states. For those in the woeful planes, excluding those same two-rooted resultants, thirty-seven process-consciousness states should be understood.