English
It cannot bring about a separate existence, nor can it overcome a single moment of death. It is exhausted in this very existence, whether it ripens or not. But the seventh javana consciousness, having received repeated practice, is somewhat full of essence. It can bring about a separate existence. And because it is full of essence, it matures slowly. It cannot ripen in this existence. It ripens only after reaching another existence. But among the fallen javanas, due to the weakness of the last javana, it cannot overcome a second moment of death. It is exhausted in the second existence, whether it ripens or not. The slow maturation of the remaining five middle consciousnesses, which have received good repeated practice, should be understood according to the method stated. And not only here with the simile of grass and trees, but also with the simile of living beings, this meaning should be explained. For whatever living beings are womb-born and short-lived, they dwell in the womb more quickly, they are born more quickly. And their limbs become strong more quickly. And their faculties mature more quickly. They rise up and go at that very time. They take food. They quickly attain skill in their respective spheres. They quickly become old and die. But for those of long-lived species, all things like dwelling in the womb are accomplished slowly. And here, the exalted wholesome states should be understood as standing in the position of the seventh javana. For the preparatory javanas are long-lasting. are like well-ripened rice grains. The impulsion-flashes are like well-ripened rice-meal, due to their short duration. Thus, these are of even shorter duration. They are exhausted in the second existence, whether they ripen or not. In this existence too, being obstructed by a small opposing factor like sensual desire, they become entirely without result. Therefore, by that reasoning, they are called weak. And because the certainty of giving results of deeds of immediate consequence cannot exist without a fixed time. And the fixed time belongs exclusively to the seventh impulsion, not to the middle impulsions. For these, there is no such certainty as "they will ripen in such and such an existence." Therefore, due to the establishment of the two kinds of certainty, the immediate consequence of the seventh impulsion-volition is established, not by its strength. This should be understood as the conclusion here. In the Mūlaṭīkā, however, having raised the objection: "Is it not that the strength of the seventh impulsion-volition causes it to be experienced in the next existence, and also to be of immediate consequence?" It then states this intention: "That seventh impulsion-volition, being well-conditioned by the immediate causal nature of the result-continuum, which is the immediate cause of rebirth-linking, is experienced in the next existence and is of immediate consequence. It is not strong like the impulsion-volition that has not fallen away." This does not seem appropriate. For if this were so, it would have to be said that the first impulsion-volition, being well-conditioned by the immediate causal nature of what, is called 'experienced in this very existence'? In the Mahāṭīkā, however, it is said that even a weak final impulsion-volition, due to its special function of conclusion, is endowed with special power in ripening results. Thus, it is experienced in the next existence and is of immediate consequence. "As is fitting" means according to each individual. "According to the aspiration" means according to the aspiration of that mind, which is the preparatory development, towards kasina-signs or impermanence-characteristics, etc. "The absorption path" means the absorption continuum. And this Said for the collection of appanā-javanas that occur many times. Therefore, it is said that after that, at the end of appanā, there is only a fall into bhavaṅga. There, "tato" means from the fourth or from the fifth. If this meaning is taken, it implies that there is absolutely a fall into bhavaṅga at the fifth or sixth (moment). Therefore, it is said again, "at the end of appanā." There is only a fall into bhavaṅga. The intention is that there is no arising of that object. But in the Vibhāvanī, It is said: "The view of other schools, who say that in some appanā-courses, for the completion of seven javanas, even at the end of appanā, there is the occurrence of kāmāvacara-javana, is here refuted by the word 'eva' (only)." "There" means in that appanā-javana course. It is said that there is no difference in feeling among javanas occurring continuously, as in "javanas accompanied by joy, immediately following..." and so on. [132] But in the Vibhāvanī, The reason given is: "because the condition of mutual repetition (āsevana-paccaya) for those with different feelings is not brought up." That is not good. For here, the state of being a repetition condition is not the measure. Why? Because even the fruition-javanas, which are contrary to repetition, are to be desired as having no difference in feeling, both with the preparatory javanas and with each other. "To be expected" means "to be necessarily desired." [133] But in the Vibhāvanī, It is said: "to be praised." That is not good. For such a descriptive passage is not seen. Even when occurring immediately after path-kusala in the path-process of Arahantship-fruition, this rule of sequence applies only to appanā-javanas together with preparatory javanas; therefore, it is said that Arahantship-fruition follows immediately after kriya-javana. After meritorious (consciousness) accompanied by joy, thirty-two appanā-javanas are possible. After meritorious (consciousness) accompanied by equanimity, twelve. After kriya (consciousness) accompanied by joy, eight. After kriya (consciousness) accompanied by equanimity, six appanā-javanas are possible – this is the explanation. There, "thirty-two" means by way of the four rūpa-kusala (excluding all fifth jhāna of Arahantship-fruition), the sixteen path-kusala, and the twelve lower fruitions, thirty-two. Thirty. Twelve. In the sense of twelve. For those of the fifth jhāna. Wholesome states of form and formless paths. And the lower fruits. Eight. In the sense of eight. For the four form-functional states. Excluding the fifth jhāna. And the four fruits of arahantship. Six. In the sense of six. For the five form and formless functional states. Of the fifth jhāna. And the fruit of arahantship. For ordinary people and trainees. Beyond the three-rooted sense-sphere wholesome states. Forty-four absorptions are possible. For the Arahants, free from craving. Beyond the three-rooted sense-sphere functional states. Fourteen absorptions are possible. This is the explanation. 139. "In all ways" means. In every kind. Such as extremely great and so on. "Here" means. In these five doors. And mind-door. As stated. But in "in all ways". Regarding the undesirable. There is a reading of "tivā". Therefore, in the commentaries. It is said that "in all ways". Means "in the five doors and the mind-door". "Desirable" means. That which is wished for. By whom is it desired? By the ordinary people. Of the world. And there. Not including. The extremely excellent. Or the extremely wretched. But by the average populace. For in this way. There is a proper determination. Of the desirable and undesirable. So it is said in the commentaries. That object. In which a wholesome result arises. That is called desirable. But that object. In which an unwholesome result arises. That is called undesirable. For it is not possible. To deceive the resultant consciousness. Regarding a desirable or undesirable object. And it is also said. That desirability and undesirability. Should be understood. In terms of the doors. Therefore. In a single form-cluster. Connected to faculties and non-faculties. Among forms like color. Something is desirable. Something is undesirable. Sometimes it is desirable. Sometimes it is undesirable. There, something is desirable. Something is undesirable. Just as in a certain flower. The color is desirable. The smell is undesirable. The taste is undesirable. The tangible is undesirable. The rough touch. In some. The color is desirable. The smell is desirable. But the tastes and so on. Are undesirable. Similarly. Even in a single cluster. Within the Buddha's body. The color is desirable. The smell is undesirable. Even in the bloated body. Of a dead black dog. The color is desirable. The smell... undesirable. For if that color were of a garment worn and covered, that garment would be expensive. Sometimes desirable, sometimes undesirable. Fire, for example, is desirable in winter, a cause of pleasant result. In summer, undesirable, a cause of painful result. Cold water is desirable in summer, undesirable in winter. Similarly, a pleasant-to-touch garment is desirable for a normal body. When there is a wound, it is undesirable. Therefore, it is desirable when touched gently, undesirable when touched firmly. "Not desirable" means undesirable. In that undesirable. "Desirable" means neutral-desirable, the connection is with the five sense-consciousnesses, receiving, investigating, and registering, which are results of wholesome kamma. Here, investigating and registering should be understood as accompanied by equanimity. Therefore, it is said, "even in the extremely desirable," and so on. Therein, "extremely desirable" refers to the six sense-objects such as the color of gold, silver, gems, orpiment, silk garments, and celestial nymphs, which are exceedingly desired by ordinary people in the world. Since here, the association with an undesirable object is an opportunity for the ripening of unwholesome kamma, and the association with a desirable object is for wholesome kamma, therefore, in the undesirable, only unwholesome results, and in the desirable, only wholesome results— this rule is established. However, the rule of feeling,