English
The remaining forty-two arise both dependently and independently, since they arise in the formless spheres as well. For formless beings, there are no six bases. But for beings with form, there are the three: nose, etc. And for those lacking a particular base, there are invariably consciousnesses lacking that base. But for senseless beings, there are no base-dependent consciousnesses at all. For them, the life-ninad is only form, rebirth, becoming in the course of existence, and decease at the time of death. Just as with these consciousnesses, so too should the classification of associated mental factors be understood in terms of their bases. But this is the difference: In them, aversion, envy, stinginess, and worry arise in the desire realm only, dependent on the heart base. But compassion and joy are also in the form realm, not in the formless. For there, even the preliminary stages of the form-sphere consciousnesses do not arise. But all the rest arise dependently and independently in all three realms. There, contact and the other six have all bases, but the others have only the heart, the rest is like the consciousnesses. In the summary by function, the process of their consciousnesses should be understood just as with the fourteen functions, in terms of being released from the six doors. When beings are reborn in the three planes by the power of wholesome and unwholesome deeds, then at their death, having taken one of the deeds, signs of deeds, or signs of destiny that are present in one of the six doors, the two roots-free mind-element consciousnesses accompanied by indifference, the eight great resultant consciousnesses, and the nine form and formless resultant consciousnesses, these nineteen consciousnesses arise as rebirth in their respective planes, as described above. These same consciousnesses are called door-released as becoming and decease. For at the death of beings, except for senseless beings, the past deed that generates rebirth in a future existence, or the form, etc., that served as the object during the performance of that deed, Even a deed done, past or future, unbound by time, or a sign of action, befitting the arising existence, like a wish-fulfilling tree, a mother's womb, flames of hell, or a sign of destiny, by the power of karma, appropriately, in one of the six sense doors, at eventide, like the shadow of a mountain on the earth, clinging to the stream of consciousness, it appears. And when that object appears, by the power of karma, in the uninterrupted flow of consciousness, due to the exhaustion of life, the exhaustion of karma, or the exhaustion of both, or a karma that obstructs, for that being near death, after the mind-door process and the life-continuum, the death consciousness arises, and thereafter, taking as its object the karma, the sign of karma, etc., as it was apprehended, appropriately, in the three realms, whatever rebirth consciousness, the first consciousness in a new existence, arises. There, after a death consciousness with two roots or without roots, only the ten sense-sphere rebirths occur, not others, after a sense-sphere death consciousness with three roots, all occur, but after a form-sphere death consciousness, rebirth without roots is excluded, after a formless-sphere death consciousness, formless rebirths excluding the lower ones occur, and sense-sphere rebirths with three roots, but for the unpercipient beings, from a form death consciousness, taking as its object only the karma, etc., previously apprehended in a new existence, only sense-sphere rebirths without roots occur, not others. For ordinary people, and stream-enterers and once-returners, rebirth in the Pure Abodes does not occur, for learners, rebirths with two roots, without roots, and as unpercipient beings, but for non-learners, all rebirths do not occur. For they, from death, by the cessation of aggregates, attain final Nibbāna without remainder, they are called those who have attained non-clinging final Nibbāna. Thus, after the cessation of rebirth, that same consciousness, in that same object, becomes the life-continuum, ending in death, without the arising of a mind-door process, without even seeing a dream, during the time of falling asleep, etc., an immeasurable stream, like a river's current, flows uninterruptedly. Thus, the process of occurrence of the nineteen consciousnesses, as rebirth, life-continuum, and death, should be understood. Thus, while occurring, When, in the stream of being, having reached maturity of the faculties, together with other suitable conditions, a very great object of form strikes the eye-door, then, by the impact of the striking, there is a twofold vibration of the life-continuum there. Thereafter, having cut off the life-continuum, in that object of form, the functional mind-element, accomplishing the apprehending function, arises and ceases. Likewise, immediately after that, one of the pair of eye-consciousness, according to suitability, the function of seeing. Immediately after that, one of the pair of resultant mind-element, the function of receiving. Immediately after that, one of the triad of resultant mind-consciousness element, the function of investigating. Immediately after that, the mind-consciousness element rooted in functional cause accompanied by indifference, the function of determining. Immediately after that, from the twenty-nine sense-sphere impulsions, whatever is suitable, seven times, six times, or in the case of death, only five times, accomplishing the function of impulsion. Immediately after that, in the eleven functions of registering, one of the great resultant investigating, according to suitability, once or twice, accomplishing the function of registering, arises and ceases. Immediately after that, the stream of life-continuum flows on. Thus, in the eye-door, seven functions, forty-six cittas, occur. But when, in the manner described, objects of sound, etc., strike the ear-door, etc., then also, as in the eye-door, individually, there are forty-six. Only here, after the apprehending, in the place of eye-consciousness, the pair of ear-consciousness, etc., in due order, accomplishing the functions of hearing, etc., arise. Thus, in the five-doors, in a very great five-sense object, only fifty-four sense-sphere cittas occur. Some, however, say here, "Induced impulsions do not arise in the five-doors, because there is no possibility of prior application; these arise only in the mind-door." But in the great, there are no registering. Because the object has passed at the same time as the impulsion, at the end of the impulsion, there is life-continuum. But in the small, there is not even impulsion. Determining... There, at the station of impulsion, the impulsion arises and ceases two or three times, then bhavaṅga occurs. This occasion is obtained when saying things like, "It is as if I saw it, as if I heard it." However, in a very faint case, due to the instability of the determining consciousness, there is only bhavaṅga trembling, not advertence and so on. For if the bhavaṅga is turned away by advertence, without reaching the determining consciousness, the mind, immediately after eye-consciousness, will sink into bhavaṅga; this situation does not exist. Nor do five-door mental processes occur when the object is not present. This is the rule of the occurrence of consciousness at the five doors, according to the difference in the occurrence of objects. But at the mind-door, when objects come into the range of the six objects, after bhavaṅga trembling and mind-door advertence in the manner described, any of the fifty-five impulsion functions, whether wholesome, unwholesome, resultant, or functional, arise in relation to some object of the sense-sphere, and from then on, tadārammaṇa occurs in relation to that object of the sense-sphere. This is the order of occurrence in appanā-impulsion: for those who have developed preliminary practice in serenity and insight meditation, in their respective objects, with the thought, "Now appanā will arise," at the end of bhavaṅga trembling and advertence, in one of the sense-sphere impulsions associated with knowledge, preliminary work, access, adaptation, and change-of-lineage arise appropriately four times or only three times, and having ceased, the fourth or fifth time, one of the great resultant impulsions, being first appanā or abhiññā, arises only once, or being jhāna attainment, arises endlessly. But in supramundane impulsions, wholesome ones arise only once in one continuum, and immediately after that, the resultant consciousness arises two or three times according to its nature, and in the fruition attainment process, fruition itself arises endlessly, but in cessation attainment, having attained and emerged in the manner of preliminary work and so on, from the first jhāna up to the sphere of nothingness, in due order, by way of gradual cessation, the change-of-lineage is immediately followed by the fourth immaterial impulsion for two moments. When the impulsion ceases, and the mind is stopped, for an indefinite time, no thought arises. At the moment of emerging, by the rule of the determining impulsion of advertence and preliminary act, the fruit of non-return, or the fruit of arahantship, arises only once as appropriate. There, one who is of the wholesome lineage attains wholesome states immediately, and the three fruits from the beginning. One who is of the functional lineage attains functional states, and the fruit of arahantship. Even there, from what is accompanied by joy, only what is accompanied by joy is attained, and from what is accompanied by equanimity, only what is accompanied by equanimity is attained. Here, only for the non-learners are there impulsion-jāvanas of the fruit of arahantship and functional states. According to their respective cases, only for the learners are there the remaining supramundane states.