English
Why is functional consciousness not included here? Because there is no supramundane functional consciousness. Why is there none? Because path-consciousness is momentary. If it were to occur in many moments, like mundane wholesome consciousness, then, even in a continuum without latent defilements, it would occur, and there would be a supramundane functional consciousness. But why is it only momentary? Because of the path's great power. And how is it greatly powerful? It is said: The Noble Path, indeed, by arising just once, abandons the defilements to be abandoned by it, making them of a nature never to arise again. This is one of its powers. And it generates its result, endowed with the function of impulsion, like wholesome and functional impulsion, making it capable of attainment whenever desired, starting immediately after itself. This is its second power. Therefore, for the purpose of abandoning defilements, there is no need for it to be generated again. Likewise, for the purpose of attainment (of the fruit). Even if someone were to make an effort, saying, "I do not wish to attain the fruit. I will attain the path previously gained." Then, by the power of the path-volition, which arose once before and ceased, only the fruit-consciousness would arise, not the path-consciousness. Why? Because of no obstruction Indeed, by the power of the path. This power of the path cannot be repelled by anyone through desire, or by force, or by intention, or by preparation. 64. "Only twelve unwholesome deeds," and so on, is a collection of all four-plane consciousnesses by way of their class. Thus, in this manner described, unwholesome consciousnesses are indeed twelve. Wholesome consciousnesses are indeed twenty-one. Resultant consciousnesses are indeed thirty-six. Functional consciousnesses are indeed twenty, so it is explained in the commentary. Some, however, because wholesome and resultant consciousnesses increase further, apply the word "eva" (indeed/only) only at the beginning and end of the phrases. "Fifty-fourfold," and so on, is a collection by way of plane. Consciousnesses pertaining to the sense-sphere are said to be fifty-fourfold. In the form-sphere, fifteen. In the formless-sphere, twelve. Similarly, consciousnesses pertaining to the supramundane are said to be eightfold, so is the explanation. Here, "supramundane" refers to the lokuttara plane. That, however, is of two kinds: the conditioned plane, and the unconditioned plane. The conditioned, too, is fourfold. As it is said – At the time when one develops supramundane jhāna for the attainment of the first plane. (etc.) For the second. (etc.) For the third. (etc.) For the attainment of the fourth plane. There, "plane" is said to mean the common fruit (of recluseship). Or, the pair of first path and fruit is the first plane. (etc.) The pair of fourth path and fruit is the fourth plane; this too is indeed appropriate. In meaning, however, it is a special state of phenomena, endowed with a special condition, namely, non-inclusion in the three-plane phenomena due to liberation from the three kinds of craving. And that, by way of the special abandonment of defilements, is born as fourfold. [61] In the Vibhāvanī, however, There is no separate supramundane plane as there are other planes. Having said that the ninefold group of phenomena itself is their designation as a plane, what was stated: "Consciousnesses in the supramundane, not included anywhere else, are like branches etc. on a tree, being a part of the ninefold group of supramundane phenomena." That is not appropriate. Indeed, the plane is of two kinds: the plane of state, and the plane of space. There, the plane of state is indeed the primary plane. Not the other. That The states of phenomena are established by their respective special conditions. And by "respective special conditions" are meant the special conditions such as the sensuous realm and so on, as explained earlier. Moreover, even in the thirty-one planes, wholesome and unwholesome phenomena are established by their special conditions, namely, inferiority, superiority, grossness, and subtlety. 65. Having thus briefly described the four-realm consciousnesses, now, describing them again in detail, he speaks the verse beginning "Itthaṃ..." (Thus...). Here is the explanation: Or rather, the wise and discerning ones divide the mind, which is of eighty-nine kinds as described, making it into one hundred and twenty-one. [62] But in the Commentaries, they make the first half of the verse a conclusion to the previous verses, and the latter half a new beginning for the explanation. How is it that the eighty-nine kinds of consciousness become one hundred and twenty-one? This does not fit. Now, showing that division into one hundred and twenty-one, he asks, "How...?" and then says, "accompanied by initial application, sustained application, joy, happiness, and one-pointedness." Here, "first jhana stream-entry path consciousness" means the stream-entry path endowed with the five-factored first jhana is the first jhana stream-entry path. The compound means "consciousness associated with that." [63] But in the Commentaries, they explain it as "the first jhana and that stream-entry path consciousness." That is not appropriate. For jhana is not consciousness, nor is consciousness jhana. Jhana is one thing, and consciousness is another. [64] And what is explained in the Vibhāvanī as "Because it is similar to the first jhana by way of its jhana factors, it is called the first jhana," that too is not appropriate. For it cannot be said that the five-factored supramundane jhana receives the designation "first jhana" by being similar to the first jhana. For it is itself, by its five-factored nature, directly called the first jhana. For any jhana, whether mundane or supramundane, that is five-factored, is itself established as the first jhana. That which is four-factored, three-factored, two-factored... having five factors. Again, having two factors. That itself is established as the fifth jhāna. It should be understood that this is said because the arising sequence of the second and so on is not established in the supramundane. [65] And what is there To show that the designation of jhāna, such as five-factored, is established in the supramundane by way of similarity. It is said: "Indeed, by way of one of the foundational jhāna, the jhāna of comprehension, or the individual's inclination, due to their similarity to that jhāna, and by the appearance of factors like initial application, all four paths, receiving the designation of first jhāna and so on, are each divided into five." That too is not appropriate. For paths do not receive the designation of first jhāna and so on. Indeed, the path is one thing, jhāna is another. Moreover, if jhāna were by way of contemplating and by way of burning up hindrances. Then only the supramundane jhānas would be jhānas in a pre-eminent sense. Not the others. For they contemplate merely the sign of the kasiṇa and so on. And they burn up opposing qualities merely by suppression. But the supramundane (jhānas) contemplate Nibbāna, which is extremely profound and difficult to see. And they burn up opposing qualities, together with their roots and latent tendencies, by utterly eradicating them. And here, the five-factored nature of absorption jhānas is naturally established, so there is no need for a special condition like a foundational jhāna in the path-and-fruit of the first jhāna. But the four-factored nature and so on cannot be established without that special condition. For without it, all jhānas would be five-factored. There, just as in the mundane jhānas, at the time of the beginner, the development that is the access to each second jhāna and so on, even though it is itself accompanied by initial application and so on, yet being accompanied by the knowledge of seeing the danger in initial application and so on, and by the special intention that arises, saying "Now I will produce a jhāna without initial application, now I will produce a jhāna without sustained application," some (development) is called the development of dispassion for initial application. Some is called the development of dispassion for sustained application. Some is called the development of dispassion for joy. is called. Some are called the development of dispassion for happiness. Some are called the development of dispassion for form. For those who go to the non-percipient realm, it is called the development of dispassion for perception. It is able to make its own jhāna without initial application, or without sustained application, or without rapture, or accompanied by equanimity. When one has mastery over the jhānas, then, without the knowledge of seeing danger, but merely by intention, whatever jhāna one wishes, that jhāna one attains. In the same way, here too, the development called insight leading to emergence, which is the access to that path, even though it is naturally accompanied by initial application, etc., is endowed with various powers. Some are called the development of dispassion for initial application. Some are called the development of dispassion for initial and sustained application. Some are called the development of dispassion for initial application, sustained application, and rapture. Some are called the development of dispassion for initial application, sustained application, rapture, and happiness. Among these, that which is able to make initial application dispassionate and overcome it, is called the development of dispassion for initial application. This method applies to the rest as well. 66. By what power is that insight endowed with various powers? It is said: "By the power of the foundational jhāna," says one elder. "By the power of the contemplated jhāna," says another. "By the power of the individual's intention," says another. Among these, whatever jhāna is attained close by