English
Only for the learners and worldlings are there wholesome and unwholesome states. Only for the tri-hetukas are there attainments. This is the rule of impulsion. After the attainment-impulsion, however, there is no registering. For in the impulsion-objects that are in the sense-sphere, only for those with sense-sphere rebirth-linking, in a very great and distinct object, does registering arise. But in a very desirable object, the investigating-functional-impulsion-registering are accompanied by joy. In a moderately desirable object, and in an undesirable object, they are accompanied by equanimity. But when, after displeasure, because joy is rejected in the condition, for one with a rebirth-linking of joy, when impulsion occurs in aversion to very desirable objects, the registering and life-continuum do not arise. Then, taking as object another previously familiar, small object, like the fruit of asceticism for one emerging from cessation without advertence in between, investigating accompanied by equanimity arises, and without interruption, life-continuum occurs. This is the rule of registering. Thus, after life-continuum, the mind-moments of the process through the six doors. Thus, as long as life lasts, by this same order, consciousnesses occur according to the rule of the determining. After the mind-moments of the process, or after the life-continuum, the very last, that nineteenfold life-continuum itself, performing the function of death in that same object, occurs. When that ceases, the being is said to have died. From that death, again, rebirth-linking, life-continuum, process-mind... Just as a yoked ox is driven on and on, so the stream of consciousness repeatedly goes on in the realms of existence, until, without grasping, it is freed from the taints. Thus, it flows on uninterruptedly. And as this stream of consciousness flows on, there is no ordainer or agent who says, "You are called the life-continuum, you are called the advertence immediately after that… you are called the registering immediately after that… you, however, are the life-continuum," etc. It flows on by the law of mind alone. For there are five kinds of laws: the law of seed, the law of season, the law of kamma, the law of nature, and the law of mind. Therein, the production of fruits similar to themselves in the continuous series of trees, grasses, shrubs, and vines, differing from each other in sprouts, leaves, stalks, flowers, and fruits, by those respective seeds, is called the law of seed. The simultaneous appearance of flowers, fruits, and shoots of those respective trees at their respective times is called the law of season. The giving of similar and dissimilar results, both material and immaterial, by that respective wholesome and unwholesome kamma, and the giving of results corresponding to the kamma, is called the law of kamma. The thirty-two premonitory signs at the conception of Bodhisattas, at their emergence from the mother's womb, and at their attainment of enlightenment, the turning of the Wheel of the Dhamma, etc., is called the law of nature. The occurrence of consciousness in the order of functions as stated above, beginning with the life-continuum and advertence, is called the law of mind. By this law of mind, among the mental states performing their functions in due order, the two pentads of sense-consciousness and the mind-element and the impulsions perform one function each as appropriate, while the rest perform two, three, four, or five functions; and these have been stated earlier and are easily understood. So also are the single-doored, etc. And just as with the mental states, so also should the classification of the mental concomitants associated with them be understood in terms of their functional doors. But this is the distinction: in terms of function, the seven universals perform fourteen functions, just like consciousness. The three, initial application, sustained application, and decision, perform nine, excluding the five functions beginning with seeing, etc.; energy performs seven, excluding receiving and investigating; joy performs Six, excluding pleasure and investigation, Twenty, excluding the virtues and immeasurables, Both wholesome and indeterminate, Five, excluding desire, investigation. Then four, excluding the immeasurables and their object. The virtues, however, perform only the function of wholesome impulsion. And the virtues are only through the mind-door, Likewise, compassion and sympathetic joy, But they are also free from doors. For only in the mind-door is abstaining from misconduct and grasping conventional truths. But the unwholesome are through six doors, Even there, conceit, envy, avarice, and worry are only through the mind-door, according to some. The rest are through six doors and also free from doors. The remainder is just like the consciousness. Their object-collection will become clear in the section on limited objects. This is the miscellaneous talk. The explanation of the chapter on the arising of consciousness is finished. But the indeterminate term is not yet finished. For among the indeterminate, the result-indeterminate and the action-indeterminate have been distinguished, The form-indeterminate and the nibbana-indeterminate remain. There, the form-indeterminate is only from the earth, belonging to the sense-sphere, not different, Likewise, combination is also impossible. For only of object-possessing phenomena is there mutual combination, not of others. But according to the enumeration of phenomena, this is twenty-eightfold. Namely: the earth element, the water element, the fire element, the air element, the eye, the ear, the nose, the tongue, the body, form, sound, odor, taste, the female faculty, the male faculty, the life faculty, the heart-base, bodily intimation, verbal intimation, space, lightness of form, softness, adaptability, the arising of form, continuity, decay, impermanence, and edible food. Here, although the heart-base does not appear in the word analysis, Above, however, in the Paṭṭhāna text, "Depending on which form, the mind-element and the mind-consciousness-element occur," etc. It will appear in its own form, so it is included here. Some, however, taking these five also, namely, sleep-form, strength-form, sex-form, birth-form, and disease-form, say "thirty- "They have forms," they say, They should be refuted, By stating their absence, And their inherent non-existence. For in these, sloth is not form, Due to the formless nature of the hindrances. Indeed, through sloth, Form arises in a wavering manner. But strength-form is inherent, In the wind element, due to its nature. Cohesive-form is in the water element, Birth-form is in the accumulation of continuity, And disease-form enters, Into decay, impermanence, And the various transformations of conditioned form, The designation of disease, Thus, all form is only, Of twenty-eight kinds. This is the determination, According to the teaching of the Dhamma. Here, according to characteristic, etc., Earth element is characterized by hardness, Its function is to be a foundation, Its manifestation is reception. Water element is characterized by flowing, Its function is to promote growth, Its manifestation is cohesion. Fire element is characterized by heat, Its function is to mature, Its manifestation is yielding softness. Wind element is characterized by supporting, Its function is to impel, Its manifestation is movement. All four are established, On the remaining three material elements. The eye is characterized by, Being the sensitive material element, Capable of being struck by forms, Or characterized by the sensitive material element, Arising from volition to see, Its function is to draw towards forms, Its manifestation is being the basis, For eye-consciousness, Its foundation is the material elements, Born of volition to see. Now, that which is established, In the socket of the eye, Bound by a nerve thread, To the brain, connected with flesh, Where there is white, black, and red, And the four great elements, And that which is white, Due to the excess of phlegm, Black, due to the excess of bile, Red, due to the excess of blood, Flat, due to the excess of earth, Flowing, due to the excess of water, Burning, due to the excess of fire, Moving, due to the excess of wind, And that which in the world, Is filled with blue eyelashes, Adorned with a black and white circle, Resembling a blue lotus petal, Long and broad, Is called the eye, In the middle of that black circle, Surrounded by the white circle, Of the eye with its components, The arrangement of the body, In the place of uninterrupted occurrence, like oil spread on seven layers of cotton, it pervades the seven layers of the eye, benefited by the four nurses, namely, cleansing, bathing, adorning, and seeding, like a prince by four nurses; maintained by life, benefited by the four elements, namely, sustaining, binding, maturing, and stimulating; surrounded by color, odor, taste, and so on, supported by seasonal conditions, mind, and food, in size, about the tip of a louse, rightly accomplishing the function of the base-door for eye-consciousness and so on, it stands. And this was said by the General of the Dhamma: "By which eye-sensitivity, one sees forms; Small and subtle is this, like the tip of a louse." The ear, characterized by being the sensitivity of matter fit for sound impact, or characterized by being the sensitivity of matter arisen from kamma, caused by the desire to hear, has the function of drawing in sounds, the manifestation of being the basis for ear-consciousness, the base of matter born of kamma, caused by the desire to hear. This, inside the ear-hole with its accessories, in a place shaped like an awl, lined with fine, thin hairs, benefited, maintained, surrounded, and supported by the elements and so on, as described above, rightly accomplishing the function of the base-door for ear-consciousness and so on, it stands.