English
An element is just natural. "In them" means in the aforementioned object-taking consciousnesses. "Each of the five, beginning with form, is an object for these" is the compound. "The five objects, beginning with form, are for this" is the analysis. "The rest" means the remaining three investigating consciousnesses and eight great resultant consciousnesses, apart from the two receiving consciousnesses of the five sense-consciousnesses. "They are always sense-sphere objects" means that by their occurring in various objects, such as form, through various functions like rebirth-linking, they are always sense-sphere objects in every way. For even when they arise in Omniscient Buddhas, due to their lack of the power of discrimination, they cannot take as object non-existent conceptual phenomena, subtle exalted phenomena, or profound supramundane phenomena. Among these, the three investigating consciousnesses, by way of the function of investigating, occur in the five objects beginning with form. But all eleven resultant consciousnesses, by way of the function of apperception and so on, occur in the six limited objects. [108] But in the Vibhāvanī, "Resultant consciousnesses, by way of investigating and so on, occur in the five objects beginning with form" is said. There, "by way of investigating and so on" should not be said. It should be said, "by way of investigating" only. The division of the occurrence of consciousnesses in objects, which should be stated here, should be taken from the Aṭṭhakathā section. It is said that supramundane phenomena, being extremely profound, are the domain of wisdom alone. Unwholesome consciousnesses take all objects except the supramundane. There, for those who have attained absorption, when they arise, they are exalted objects. And it should be understood that the two consciousnesses rooted in aversion arise when taking fallen jhānas as object. It is said that wisdom cannot take as object uncomprehended supramundane phenomena, and wisdom-associated consciousnesses take all objects except certain ones. There, for ordinary people who have not attained jhānas, when wisdom-associated sense-sphere wholesome consciousnesses arise, they take sense-sphere objects along with concepts. Those very same consciousnesses, for ordinary people, at the moment of lineage-change just before the path of stream-entry, take Nibbāna as object. For those who have attained jhānas, those very same consciousnesses, along with supernormal wholesome consciousnesses, also take exalted objects. For those established in the lower fruits, their own It should be understood that the objects of the path, fruit, and Nibbāna are attained. Just as the Noble Ones are able to apprehend the path and fruit they themselves have attained, so too, it should be understood, those who have attained jhāna are able to apprehend the jhānas they themselves have attained. Here it might be asked: Those who aspire to jhānas, and practice for jhāna, and expound the jhāna suttas— if they have not attained them, are they able to apprehend the exalted jhānas, or not? They are not able. For they aspire to them, and practice for them, and expound the suttas, only by hearing that "Jhānas are indeed so powerful, so greatly beneficial," or by standing on the knowledge of distinguishing characteristics that has arisen by the power of their learned scriptures, and by way of inference. Otherwise, ordinary people also aspire to supramundane states, and practice for the path, and explain and expound the words of the path, fruit, and Nibbāna; so for them too, these would be objects. But it should be understood that their minds experience only the conceptual qualities of jhānas and so on. For even the concepts of sublime states are themselves sublime. Indeed, it is said in the Anguttara Nikāya Commentary, in the Ninth Nipāta, that Māra, the son of a deity, who is mighty and knows the minds of others, sees the rūpa-jhāna consciousness only as connected to the round of existence, not as disconnected from it. But he does not see the arūpa-jhāna consciousness even as connected to the round of existence. However, for those who penetrate the highest path and fruit, the resultant kāmāvacara javana conjoined with knowledge, and the abhiññā javana, that arise in them, are not unable to make any of the four-level states an object, together with a concept, according to the individual. Similarly, it is said that their preceding mind-door adverting, conjoined with the basis, and so on, are "all objects in every way." Here, "in every way" means in the sense of all sense-sphere, all exalted, all supramundane, all conceptual, all present, and so on. And this is said with reference to the states that arise in the Omniscient Buddhas. The states that arise in the Paccekabuddhas, however, They are all objects of the country. For they are not able to know even one earth element in all its remaining aspects. In the formless realms, the second and fourth are objects of the first and third formless consciousnesses, and thus are magnified objects. The rest, meaning the twenty-one magnified minds, excluding the two higher knowledges and the second and fourth formless realms, have kasina and other concepts as their objects. The twenty-five refers to the five-door adverting, the twenty-three kamma-resultant, and the smiling mind. In the limited, it means only in the sense-sphere object. For it is called limited because it is surrounded, cut off, and brought to a state of powerlessness by obstructive phenomena due to its small power. 135. The collection of minds and mental factors based on their respective bases, by the division of the bases such as the eye, is the collection of bases. [109] But in the Vibhāvanī, it is said: "The collection of bases is the collection by way of the division of bases and the determination of minds based on those bases." That is not good. The minds and mental factors dwell and are established in these, thus they are bases, and the eye-base. And so on. The body-base and the heart-base are the connections. The eye itself is the eye-base, and similarly the ear and so on are the ear-base and so on. This is a condensed form of the sentence. It is also appropriate to say it is in the style of an ellipsis or an indicator of the end. Some, however, consider it a dvanda compound. For them, the word "ca" (and) is not appropriate. They also say that the word "vatthu" (base) and "ca" (and) should be brought from the preceding passages. For them, the compound word "hadayavatthu" (heart-base) is not appropriate. Others say it is an indeclinable designation. All of these are found in the sense-world, because the complete development of faculties is possible only for beings born of kamma rooted in craving for sense-pleasures, all six of these bases are found only in the sense-world. Thus, when there are bases such as the eye, the enjoyment of forms and so on occurs. Therefore, craving for sense-pleasures, delighting in forms and other sense-objects, always desires the attainment of the five bases such as the eye. And just as As a good minister always fulfills the king's wishes, he accomplishes all royal duties. Just so, kāmāvacara kamma, always fulfilling the wishes of craving for sensuality, brings forth a fully endowed existence. Therefore, beings born of kamma rooted in craving for sensuality, are fully endowed with faculties. And just as the supreme faculties of sight and hearing, which are phenomena, namely the sight of the Buddha and the hearing of the Dhamma, lead to the purification of beings, the three, smell and so on, do not. They are solely for the enjoyment of sensuality. Therefore, it is said that they are not found in the Brahma existences born of kamma through the development of dispassion for sensuality, that is, in the rūpa-loka, the three, smell and so on, do not exist. This is said with reference to the three kinds of sensitive matter. But the forms of nose, tongue, and body with their constituent parts are indeed fully complete. In the arūpa-loka, however, none of them exist at all, because in that world, born of kamma through the development of dispassion for form, there is absolutely no occurrence of form in either the internal or external continuums. For the beings born there exist as mere streams of consciousness in a pure space. In this compilation, the cittas are taken as seven consciousness-elements, and it is said, "there are five consciousness-elements," and so on. "There" means in those six bases. The analysis is that the five consciousnesses are elements in the sense of being devoid of a living being or soul. And so for the rest. The mind-element (manodhātu) is an element in the sense of mere thinking, due to the absence of the function of knowing. For the functions of mere adverting and mere receiving at the five doors are not functions of special knowing. But the five consciousnesses have slight functions of special knowing in the sense of direct seeing and so on. The remaining ones, such as investigating, are not mere thinking like the mind-element, nor mere knowing like the five consciousness-elements, because they are endowed with extraordinary and distinguished knowing functions in the sense of investigating the nature of the object. But rather, because it is mind in the sense of thinking, and consciousness in the sense of knowing, The element of mind-consciousness, it is said, means the element of knowing with extreme distinction. For in a determinative compound, where one word qualifies another, the meaning of extremity is understood, as in "padaṭṭhāna" (footing). [110] However, in the Vibhāvanī, it is stated: "Mind itself is consciousness, thus mind-consciousness," or "The consciousness of the mind is mind-consciousness." Of these, "Mind itself is consciousness" is not appropriate. For nowhere is an emphatic analysis seen or appropriate in a determinative compound like "padaṭṭhāna,"