English
according to the detailed nature of consciousness, are fifty-four, is the connection. Here, it means in the 'slight impulsion turn'. 137. But in the mind-door, object-phenomena, even those of slight moment, past, future, or free from time, come into range. Therefore, there is no such rule that only those objects which have passed one mind-moment, or many mind-moments, or have reached the static phase, come into range. Thus it is said, "But in the mind-door, if a clear object comes into range." Here, 'mind-door' means the pure mind-door. For in the eye and so on, where it comes into range simultaneously with impact, that is called a mixed door. But here, only the pure (mind-door) is intended. That too is of two kinds: connected with the five doors, and independently arisen. Just as when a bell is struck once with a stick, the form-kalāpas forming the bell's body, by striking each other for a long time, produce a continuous reverberating sound. Similarly, when an object strikes the five-door once, even after the five-door process has ceased, the past five-door object, having come into range in the mind-door, produces thousands of mind-door process-consciousness continuities. But the life-continuum, which is the door for these... is called sequential. And these thoughts are called sequential thought-process thoughts. But where the striking of the five doors occurs without a sequential nature, and merely the six sense objects come into manifestation in such and such a way, that is called independently established. How then, in that independently established mind-door, do the sense objects come into manifestation? It is said: Through what is seen, through what is related to what is seen, through what is heard, through what is related to what is heard, through faith, through inclination, through inference and reflection, through the endurance of views and contemplation, through the power of various actions, through the power of various psychic powers, through the disturbance of elements, through the bringing forth of deities, through understanding, through penetration— it is through these and similar causes that they come into manifestation. Here, "what is seen" means the five objects grasped previously through the five doors. Even that, in due course, when the condition arises, comes into manifestation in the pure mind-door. "What is related to what is seen" is said to be similar to what is seen. For when one has seen something previously, and infers something else, even what is unseen but similar to it, whether past, future, or present, comes into manifestation in abundance. "What is heard" means the six sense objects grasped by hearing from another. That, however, has a vast scope. Having heard the teaching of the Omniscient One, there is nothing that is not an object. "What is related to what is heard" is similar to what is heard. "Faith" means believing another. "Inclination" means one's own opinion. "Inference and reflection" means reflecting in various ways based on the shadow of meaning, the shadow of expression, and the shadow of cause. "Endurance of views and contemplation" means grasping after repeatedly examining by wisdom or by one's own doctrine, and reaching the conclusion that it is indeed so. The rest is clear. And here, the condition of immediate contiguity is a great expansion of the thought-continuum. Even if an object is well-attended to once, from the time it ceases, even after a hundred years, even after a thousand years, even in another existence, it becomes a condition for the vibration of the life-continuum with respect to that object. And thought, through the causes mentioned, such as what is seen, It becomes a great expansion. Having obtained some sign, in one moment, it proceeds, pervading even many thousands of objects like sights. And for these reasons, the mind-continuum, constantly urged, when there are no mind-weakening conditions like bodily sickness, is inclined to rise from the life-continuum even always. Indeed, the mind does not delight in an unclear object. It delights only in a clear one. Therefore, attention associated with life-continuum, having repeatedly stirred the life-continuum, indeed repeatedly directs attention to the obtained objects. Then those objects come into range of the life-continuum mind, associated with attention proceeding in that inclined manner. Indeed, one cannot say that a mind, proceeding having taken another object, has no inclination towards another object. That resultant registering consciousness occurs - this is said in terms of sense-sphere beings. But for form and formless realm beings, even in a clear object, there is indeed no arising of registering consciousness. As in this case. Thus, even in the five doors, for form realm beings, in extremely great objects, there is no arising of registering consciousness. But in an unclear object, at the end of impulsion, there is indeed a falling into life-continuum - and this should be understood as said in terms of the highest classification. But in the Ñāṇavibhaṅga commentary, even the determining consciousness process is mentioned in an unclear object, by way of the occurrence of determining consciousness two or three times. And that which is called the "fruitless process," the fourth process, is stated merely by way of the stirring of life-continuum in the five doors. That too is indeed permissible to understand here. Indeed, even in the pure mind-door, when an object comes into range, without a process-consciousness arising, when the life-continuum has stirred twice, there will indeed be no measure of turning-away processes; and when the object has come into range and the life-continuum has stirred, it is not that the occurrence of the object does not happen. Thus, even in this mind-door, the occurrence of the object, being the cause of the four processes called registering consciousness, impulsion, determining, and fruitless process, should be understood in four ways respectively. It shines. There, for the tadārammaṇa-sequence, the object is called "very clear" (abhivibhūta). For the javana-sequence, it is called "clear" (vibhūta). For the voṭṭhabbana-sequence, it is called "unclear" (avibhūta). For the mogha-sequence, the object is to be understood as "extremely unclear" (ati-avibhūta). Here, "very clear" should be understood as due to the extreme strength of either the object or the mind. For even when the mind is weak, an extremely strong object, like the earth or mountains, is called "extremely clear." And when the mind is extremely strong, even the very subtle Nibbāna is called "extremely clear." Thus, it is the same in the other cases. The distinction of sequences here is twofold: "consecutive" (anubandhaka) and "independent" (visuṃ siddha). Among these, the "consecutive" is fivefold, such as that consecutive to the eye-door. In each of these, there are four sequences: the sequence of past apprehension, the sequence of aggregate apprehension, the sequence of base apprehension, and the sequence of name apprehension. And in these, the tadārammaṇa-sequences and so forth are to be applied appropriately. The "independent" is sixfold: the seen sequence, the seen-related sequence, the heard sequence, the heard-related sequence, the understood sequence, and the understood-related sequence. And here, the sequences that proceed by way of faith, inclination, aspect, and deliberation are to be seen as called the "understood sequence" and the "understood-related sequence." However, in the Aṭṭhasālinī, it is stated that an object apprehended by way of faith, inclination, and so forth, may be so, or it may be otherwise. Therefore, it is said that it is not taken up in the commentary. Whether it is so or otherwise, when there is a process of path-consciousness, it must be taken up. In each of these sequences, there are four sequences, such as the tadārammaṇa-sequence. And in these, the object-dharmas are to be applied appropriately, according to sense-sphere, fine-material, immaterial, and concept, and according to past, future, and time-free. But now, they make a distinction of sequences based on past bhavanga and based on tadārammaṇa. Among these, the distinction of sequences based on past bhavanga is meaningless. For in the mind-door, unlike in the five doors, there is no possibility of objects being strong or weak based on moments. For even non-existent past, future, and time-free objects And there, regarding "sudden occurrence." Here, it could be that the object of a single advertence-process is desired by the commentators to be non-different in nature and in time. And these beings, observing various signs, know each other's minds. But deities who know others' minds know even without observing signs. There, when knowing the present mind of another, the advertence, while developing, has the other's mind arising simultaneously with itself. Or it adverts to that. Or from another, that which arises simultaneously with the impulsion. And the impulsions know that which arises simultaneously with the advertence, or that which arises simultaneously with each of them. What then here? If, for instance, it adverts to and knows that which arises simultaneously with the advertence. In that case, it is non-different in nature. But different in time. For that mind is present to the advertence. But to the impulsions, it is past. Now, if it adverts to and knows that which arises simultaneously with each of them. And in that case, it is non-different in time. But different in nature. Or if they know that which arises simultaneously with each. They advert to that very thing. Even so, it is different. Here, in the commentary, that which arises simultaneously with the advertence, saying that it adverts to and knows that very thing, and that it is non-different in nature, it is determined that even that mind, though ceased, is taken as present to the impulsions as well, by way of duration