English
But those abhiññā-javanas, not being co-nascent with the path, are not caused by the path. Because they do not occur by giving weight to the path, they are not dominated by the path. For they do not make anything, even the supramundane, their dominating object. Why? Because of their greatness, like the parents seeing the king. But the mind-door adverting, because of its being without cause, is like hunchbacked servants seeing the king. The four path-consciousness moments are always caused by the path. Those same, in the occurrence with the dominance of investigation and energy, may be dominated by the path. It should not be said that others occur with the dominance of desire and mind. The eight knowledge-associated sense-sphere javanas may be taking the path as object, may be dominated by the path, may not be said to be so. For they, at the time of reviewing the path penetrated by oneself and others, take the path as object. At the time of reviewing giving weight to one's own path, they are dominated by the path. And in such non-occurrence, they should not be said to be so. For the noble ones, reviewing the paths and fruits of others, even giving weight, do not give weight like their own paths and fruits, even to the Perfectly Enlightened Ones. Among them, the stream-enterer can know only the paths and fruits of stream-enterers, not of others. The once-returner can know even of once-returners, but not of non-returners and arahants. The non-returner can know even of non-returners, but not of arahants. The arahant knows the paths and fruits of all. Beautiful mundane consciousness, form, and Nibbāna should not be said to be so. But among the mental factors, the abstinences are like the path in supramundane wholesome consciousness, elsewhere they should not be said to be so. Compassion, Joy, unwholesome, should not be developed, the rest, three kinds, both should and should not be developed. The rest is easily understood. The Triad with the Path as Object. "Has arisen" here, in terms of present, past, excluded-opportunity, ground-obtained, there are various kinds of arising. There, all that is associated with arising, aging, and dissolution, is called conditioned, present-arisen. Having experienced the flavor of the object and ceased, is called experienced-past. Unwholesome and wholesome, without undergoing the first three, ceased, is called past-excluded. The remaining conditioned is called past-excluded-arisen. "Whatever deeds they have done before," in this way, the deed that is said, even though past, similarly, having repelled another result, having made an opportunity for its own result, and standing, that opportunity-made, and the result not yet arisen, is certainly called opportunity-making-arisen. In those grounds, unwholesome not uprooted, is called ground-obtained-arisen. Here, the five aggregates of the three realms, which are the object of insight, are called ground. The defilements born in those aggregates are called ground-obtained. By those defilements, that ground is obtained, thus in these arisen things, here, present-arisen is intended. Here is the meaning of the words: from the beginning, from arising, until dissolution, known, gone, proceeding, is arisen, meaning present. Not arisen is unarisen. Because of the finished part of the cause, will certainly arise, is arising, both show the future. This triad is shown by filling in the two times. For the deed that has obtained an opportunity, the result is called arising. If all the wholesome and unwholesome deeds that have been accumulated were to give results, there would be no opportunity. But that is of two kinds: fixed-result and unfixed-result. There, the five heinous crimes, the eight attainments, the fourth path, etc., are called fixed-result. That deed, even though it has reached the moment, also has not reached it. There, having reached the moment is called arisen. That which has not arisen is called "unarisen." Its result, of these two types, is also twofold: momentary and non-momentary. Here, the momentary is called "arisen," while the non-momentary, whether it arises immediately after the thought or after hundreds of thousands of eons, is said to be "arisen" in the sense of a fixed condition. The path of Metteyya Bodhisatta is called "unarisen," but the fruit is called "arisen." Here, in the four planes, the result and the karma-produced form are called "presently arisen," and those fit to arise are called "arising," but they should not be called "unarisen." Wholesome, unwholesome, and functional actions, and karma-produced form, may be arisen or unarisen, but should not be called "arising." Among mental factors, unwholesome ones are similar to unwholesome thoughts, while the rest are of both types; the past and Nibbāna should not be mentioned here. The rest is easily understood. The Arisen Triad. Having attained its own nature or the moment of arising, having passed beyond it and gone away, is called "past." Both of these have not yet come, so they are called "future." Having arisen dependent on that particular cause, is called "present," all conditioned name-and-form phenomena. Among conditioned phenomena, there is nothing that does not attain the state of being threefold; all of them are threefold. Nibbāna should not be mentioned here. The Past Triad. That which has the past as its object is called "past-object." The same method applies to the remaining two terms. Here, the six types of consciousness, namely, the sphere of infinite space, the sphere of infinite consciousness, and the sphere of neither-perception-nor-non-perception, in terms of wholesome result and functional action, having arisen in dependence on the past attainment, are "past-object." The two five-sense consciousnesses and the mind-element are only "present-object." The remaining eleven sense-sphere results and the causeless smile-thought are threefold. The remaining sense-sphere functional, wholesome, and unwholesome actions, and the supernormal form-sphere fourth jhāna wholesome and functional actions, are also threefold and should not be mentioned. Among these, the division of occurrence of sense-sphere phenomena in the six objects, past and so on, has already been stated below. The reason for not mentioning them is only in terms of the object of concept for wholesome javanas dissociated from knowledge; not Nibbāna. In terms of object, even for those tri-hetuka javanas and avajjana, and for the paths, fruits, form and formless jhānas, and as reviewing, the nine aspects should be known, also as being a forerunner, the four nibbāna jhānas are the object. But for the supernormal powers, for the knowledge of psychic power, first transforming the mind in terms of the body, making it dependent on the body, while going with the visible body, the past is the object, arising from the past foundation jhāna mind. For one resolving, "May forms be like this in the future," the future is the object. But making the body dependent on the mind, while going with the invisible body, at the time of creating inwardly the form of a young boy, etc., and outwardly palaces, pavilions, etc., which are present, the present is the object. Thus, it should be known that for psychic power, all six kinds of internal and external, and the three times are the object. For divine hearing, the internal in the womb, and the external present sound element is the object. For the knowledge of penetration of minds, within seven days in the past, and within seven days in the future, the minds of others are the object, both past and future. But after seven days have passed, it is not possible to know the minds of others. For that is the domain of the knowledge of past and future aspects, not of this. But at the time of knowing the present mind, the present is the object. And that present is of three kinds: momentary present, continuum present, and duration present. Therein, what has reached arising, abiding, and ceasing is called momentary present. But the continuum present is of two kinds, in terms of form and formless. Therein, for one coming from a sunny place and entering the womb, until the state of darkness does not disappear, or dwelling in the womb and looking at a sunny place during the day, until the trembling of the eyes does not cease, this is called form continuum. Two or three javana series are called formless continuum. Both of these should be known as continuum present. Truly, it is called past-present. However, in this domain of telepathy, a few thought-moments are called past-present. Therein, the momentary-present mind is not the object of telepathy, because it ceases along with the adverting. Indeed, it is not fitting for the adverting and impulsions to have different objects here. However, the continuum-present of form, delimited by a few thought-moments, can be its object. For when one with psychic power desires to know another's mind, one adverts; at the moment of adverting, having made the present mind the object, it ceases together with it. Then, having taken that ceased mind as the support, four or five impulsions arise, the last of these being the psychic mind, the rest being sense-sphere impulsions. And although they have a single object, it is the psychic mind alone that knows the mind of another, not the others. Just as in the eye-doorway series, it is the eye-consciousness alone that sees form, not the others, and among them, it is the adverting alone that has the present object without circumlocution, while the others should be understood as having it through the continuum of the past, by way of circumlocution. Thus, its object is the mind that is past, future, and present, and that, indeed, is of another, not of oneself. But the knowledge of past lives has a non-novel object in the recollection of name, clan, kasina-concept, and so on, and in the recollection of Nibbana; in the recollection of conditioned things, it has only the past as its object.