English
This is the method of the commentary on the matrix of the Latent Tendencies Yamaka. Commentary on the Matrix of the Mind Yamaka In the Matrix of the Mind Yamaka, the Pali arrangement should be understood as follows: In this matrix, there are initially three pure great sections: the person section, the dhamma section, and the person-dhamma section. There, the person section is so called because it goes on explaining the distinctions of the arising and ceasing of the mind in terms of persons, such as "Whose mind arises but does not cease." The dhamma section is so called because it goes on explaining the distinctions of the arising and ceasing of the mind solely in terms of dhammas, such as "What mind arises but does not cease." The "Ya "Whose mind arises, but does not cease," Thus, showing the distinction of the mind's arising and ceasing in both ways, is called the Chapter on Persons and Dhammas. Then, based on the sixteen terms beginning with "Whose mind is lustful," there are sixteen more chapters on persons qualified by lust, etc., sixteen chapters on dhammas, and sixteen chapters on persons and dhammas, making forty-eight mixed chapters, summarized by showing only the terms of lust, etc. Then, in the manner of "Whose mind is wholesome," etc., based on the two hundred sixty-six terms of the Abhidhamma matrix, there are more chapters on persons qualified by wholesomeness, etc., two hundred sixty-six chapters on persons, two hundred sixty-six chapters on dhammas, and two hundred sixty-six chapters on persons and dhammas, making seven hundred ninety-eight mixed chapters, also summarized by showing only the terms of wholesomeness, etc. Those terms here that do not fit with the mind, such as "visible," etc., are taken in the manner of empty questions. Among those three chapters, however, in the very first great chapter on pure persons, there are fourteen sub-chapters: the chapter on the combination of the time of arising and ceasing, the chapter on arising and arisen, the chapter on ceasing and arisen, the chapter on arising, the chapter on ceasing, the chapter on arising and ceasing, the chapter on arising and not ceasing, the chapter on arising and arising, the chapter on ceasing and arising, the chapter on arisen and arising, the chapter on past and future, the chapter on arisen and arising, the chapter on ceased and ceasing, and the chapter on elapsed time. Among these, in the three chapters on arising, ceasing, and arising and ceasing, there are six each in forward and reverse order, based on the three distinctions of time: present and past, present and future, and past and future, making eighteen pairs of Yamaka. In the chapter on arisen and arising, there are two pairs of Yamaka in forward order and two in reverse order, based on past and future time, making four. In the three chapters specified at the beginning, the three specified in the middle, and the four specified at the end, making ten chapters, there are two each, one in forward order and one in reverse order, making twenty. Thus in all fourteen intermediate sections, there are forty-two pairs, eighty-four questions, and one thousand six hundred and sixty-eight meanings. Just as in one Suddhikapuggala major section, so too in the Suddhikadhamma major section, and the Suddhikapuggaladhamma major section, in these three major sections there are two hundred and seventy-six pairs, and twice that many questions, and twice that many meanings should be understood. But this set of three sections, multiplied sixteen times in terms of lust and so on, and multiplied two hundred and sixty-six times in terms of skillful qualities and so on, makes many thousands of pairs in this Citta Yamaka matrix, and twice that many questions, and twice that many meanings, but the text is concise. Having understood the arrangement of the Pāli in this way, now the method of concise meaning explanation, along with the method of analysis, according to the meaning of the non-explicit words, should be understood thus. "Whose mind arises" means, whose mind arises, in association with the arising moment. "Does not cease" means, does not cease, because the cessation moment has not been reached. "Does that mind" means, is that person's mind, going to cease from then on? is the question, and its answer is, "For those in the arising moment of the final mind, the mind arises but does not cease, will cease but will not arise, for the others in the arising moment of the mind, the mind arises but does not cease, will both cease and arise." There, "for those minds" means, for those arahants, whose final mind, called the death consciousness, exists in the arising moment, for them that very death consciousness, called arising, arises, called not yet ceasing, does not cease, but now having reached dissolution, that mind of theirs will cease, and because there is no rebirth, another will not arise. "For the others" means, excluding the arahant associated with the final mind, for the remaining trainees, non-trainees, and ordinary people, it will both cease, and another will arise, in that same existence. "Or whose mind will cease but will not..." "Whose mind will arise, does his mind not cease?" To this second question, regarding the mind of the Khīṇāsava associated with the final mind, the answer is "Yes." "Whose mind does not arise and ceases, does his mind not cease and will arise?" To this question, the answer is a simple "No," a denial. For "does not arise and ceases" asks about the final mind of the Arahant at the moment of dissolution, and about the dissolving minds of others. But from then on, it can be said that the mind of the Arahant will not cease, but it cannot be said that it will arise. Therefore, "No" is the denial given here. "Or rather, whose mind will not cease and will arise, does his mind not arise and cease?" To this question, the answer is a simple "There is none," a rejection. For there is no such person whose mind will not cease and will arise. Whose mind arises, has his mind arisen? Yes. Or rather... Whose mind has arisen, does his mind arise? At the moment of dissolution of all minds, that mind has arisen, but does not arise. At the moment of arising of all minds, their mind has both arisen and arises. Whose mind does not arise, has his mind not arisen? At the moment of dissolution of the mind, the mind does not arise, but has not not arisen. For those in cessation attainment and the senseless beings, the mind does not arise and has not not arisen. Or rather... Whose mind has not arisen, does his mind not arise? Yes. Here, "has arisen" is a name associated with the moment of arising, and "arises" is also associated with the moment of arising. Whose mind ceases, has his mind arisen? Yes. Or rather... Whose mind has arisen, does his mind cease? At the moment of dissolution, thus. Whose mind does not cease, has his mind not arisen? The mind of those in cessation attainment, etc. Or rather... Whose mind has not arisen, does his mind not cease? Yes. Whose mind arises, has his mind arisen? Yes. Or rather... Whose mind has arisen, does his mind arise? Of all minds... And so at the moment of arising. Here, because of the attainment of arising, it arose, that is, because it is not past, it is called arising, this is the meaning stated in the commentary in terms of the present moment. However, if the meaning of "arose" is taken in terms of the past moment of consciousness, it does not contradict the subsequent text, it does not appear otherwise, therefore, considering the beginning and the end, the meaning should be taken without contradiction to the text. For whom consciousness does not arise, for them has consciousness arisen? It has arisen. Or rather, for whom...pe... does not arise? There is none. For whom consciousness arises, for them will consciousness arise? For those without the final-consciousness-possessing arahant, consciousness is so. Or rather, for whom...pe... does arise? And so at the moment of arising. For whom consciousness...pe... will not arise? For the non-sekhas, at the dissolution moment of the final consciousness, it is so. Or rather, for whom...pe... does not arise? At the dissolution moment of the final consciousness, it is so. For whom consciousness arose, for them will consciousness arise? Except for those possessing the final consciousness, for the rest it is so. Or rather, for whom...pe... yes. For whom consciousness did not arise, for them will consciousness not arise? There is none. Or rather, for whom...pe... did not arise? It arose. For whom consciousness ceases, for them has consciousness ceased? Yes. Or rather, for whom...pe... does cease? And so at the moment of dissolution. For whom consciousness...pe... has not ceased? It has ceased. Or rather, for whom...pe... there is none. For whom consciousness ceases, for them will consciousness cease? Except for those possessing the final consciousness, for the rest, at the dissolution moment of consciousness, it is so. Or rather, for whom...pe... at the dissolution moment of the rest, it is so. For whom consciousness...pe... will cease. Or rather, for whom...pe... does cease. For whom consciousness ceased, for them will consciousness cease? Except for the dissolution moment of the final consciousness, for the rest, consciousness is so. Or rather, for whom...pe... yes. For whom consciousness did not cease, for them will consciousness not cease? Will cease? No. Or rather, whose...etc... did not cease? It ceased. Whose mind arises, does their mind cease? Yes. Or rather, whose...etc... arises? For all, at the moment of the arising of mind, so it is. Whose mind does not arise, does their mind not cease? It ceased. Or rather, whose...etc... does not exist, whose mind arises, will their mind cease? Yes. Or rather, whose...etc... arises? For all, at the moment of the arising of mind, so it is. Whose mind does not arise, will their mind not cease?