English
even if they have limited objects, are very tranquil. So at their end too, there is no such arising. [137] By this, the statement “Because it does not generate, there is no similarity to a generator,” and so on, is also refuted. They desire resultant objects only for sense-sphere beings. Not for form-sphere or formless-sphere beings. For even when sense-sphere impulsions arise in them, even with limited objects, there is no arising of resultant objects at their end. Because there is no sense-sphere life-continuum, which is the proximate cause for resultant objects, and because the exalted life-continuum, being very tranquil, does not perform the function of resultant objects. But eye-consciousness and ear-consciousness, due to the activity of the eye and ear faculties of form-sphere beings, and also receiving and investigating consciousnesses, due to the established rule of mind-process distinctions, do occur in form-sphere beings. They desire resultant objects only for sense-sphere phenomena as objects, not for exalted, highest, or conceptual phenomena. Because resultant objects always have limited objects. The reason for their always having limited objects has already been stated below. [138] But in the Vibhāvanī, the reason given is: “Because it is unfamiliar.” That is not a reason. For the mind, when there is strength in analysis or in special meditative development leading to absorption, operates even on an unfamiliar object, like Nibbāna. [139] And the reason given in the Vibhāvanī: “Also because it is generated by kamma dependent on sense-craving,” that too has been refuted below. For by that very reason, the commentary, having said “What is the use of this reasoning?”, refuted all the reasons stated in the Vibhāvanī. are rejected. When there is a regulation of impulsion, beings, and objects in sense-spheres, it means that there is a threefold regulation based on the impulsion, beings, and objects belonging to the sense-sphere. "When it is clear and very great, then that object is said to be that," by this, it is shown that this regulation is that the tadārammaṇa (registering consciousness) occurs either with a clear object or with a very great object. It is not a regulation that wherever tadārammaṇa occurs, that itself is called clear and very great. Therefore, it should be understood that the thought-processes of the rūpa-brahmās, which are produced by excellent kamma and have very clear bases, mostly have clear objects and very great objects. Some, however, not understanding this meaning, say that clear-object thought-processes and very-great-object thought-processes are not found in the rūpa and arūpa realms. [Regulation of Tadārammaṇa]. 140. In impulsion, the word "ca" (and) has the meaning of "also." They impel six times. This means that even in normal times, when the object is weak. For in the Commentary, it is said that the impulsion of sense-sphere javanas occurs six times only when the object is weak in normal times. Some, however, think that "six times" is said with reference to the time of fainting. "When the activity is slow" refers to the time of occurrence when the impulsion's speed is slowed due to the weakness of the base, which has passed many thought-moments in the time near death, and in other times due to its being very soft, or afflicted by some disturbance, or overwhelmed, making the base weak. "In times of death, etc." refers to the time near death, the time of fainting, the time of unconsciousness, and the time of extreme youth. Here, the time of fainting is when one is overwhelmed by unbearable painful phenomena, reaching a state of extreme torment of the physical body. The time of unconsciousness is when normal consciousness is lost due to the force of joy, or being overcome by sleep, or being possessed by a yakkha, or due to intoxicants, etc. The time of extreme youth is when the internal bases of a child, either in the womb or just born, are extremely It is the time of death. For in such times, though six-door thought-processes occur intermittently, they mostly do not occur with full series of impulsion thoughts. They occur with two or three impulsion thoughts, or four or five impulsion thoughts. Here, the two or three impulsion thought series are mentioned in the commentary. The four or five impulsion thought series are mentioned in the sub-commentary. "Only five times" this is said in reference to the time approaching death, such as the time of fainting. And that, too, is only in the case of ordinary beings. But for those who pass away or attain final Nibbāna immediately after jhāna, or immediately after reviewing, or immediately after supernormal powers, for them, the jhāna and so forth are indeed the impulsion thoughts at the time of death, whether more or less than five times. This should be understood. And this meaning will become clear in the section on the arising of death. "At the time of the Buddha's Twin Miracle and so forth"— here, it should be understood that the word "and so forth" includes the swift-occurring time of others, such as the Elder Mahāmoggallāna. For it is said in the Visuddhimagga: "This mastery, which has reached its peak, is found in the Buddha's Twin Miracle, or in such times for others." However, the entire sentence indicates that, apart from a swift-occurring time like the Twin Miracle, even for the Buddha, six or seven reviewing thoughts occur at other times. And for others, there is nothing to be said. "There are four or five reviewing thoughts"— even in this, for the Buddha, in a swift occurrence, there are five reviewing thoughts. In a swifter occurrence, four— this meaning also fits. But in the Vibhāvanī, it is said: "It seems appropriate that for the Buddha there are four, and for others five." There, the Buddha, performing the Twin Miracle, first entered the foundational jhāna on the fire kasina for the manifestation of two by two miracles, such as masses of fire and streams of water. Then he reviewed two jhāna factors. Then he resolved: "Let a mass of fire issue from the upper part of the body." i. Then, in that same kasina, he attained supernormal knowledge. By means of supernormal knowledge, a mass of fire issued from his upper body. Then, in the water kasina, he attained the base jhana. Then he reviewed the two jhana factors. Then he resolved: "Let streams of water issue from my lower body." Then, in that same kasina, he attained supernormal knowledge. By means of supernormal knowledge, streams of water issued from his lower body. The same method applies to the remaining twin miracles. Here, because quick manifestation is desired, the two review moments are only four or five javanas. And between the two javana moments, there are only two bhavangas. And these two miracles appear as if they occurred in a single instant to those who witness them. However, some now say that even in the jhana reviews of a beginner, there are four or five javanas. "Of a beginner" means one who is engaged in the beginning of the practice for success. The first appana that arises is the first appana. In that first appana. This means, in the appana thought-process of a beginner. For then, all the exalted javanas, due to the absence of repeated cultivation, are very weak, and thus they occur only once. But the javanas of supernormal knowledge, such as the transformations of psychic power, are employed only for the accomplishment of the task. Since there is nothing more to do after the accomplishment of the task, they occur only once, even in the beginner's stage and in the stage of mastery. Thus it is said, "And the javanas of supernormal knowledge are always..." And just as the javanas of supernormal knowledge, so too the javanas of the path, since there is nothing more to do after the accomplishment of the task of abandoning those defilements, occur only once. Thus it is said, "But the four... are momentary." Or, because the fruit is immediate to the path consciousness, the turn for the fruit comes when the path arises only once. Thus there is no opportunity for the path consciousness to arise again. Thus it is said, "But the four... are momentary." Normally, the javana arises up to seven moments. For the dull one, after the fifth path that arises, two fruit consciousnesses arise. For the keen one, the fourth... Beyond the three paths, three are said, And beyond that, They arise. But at the time of cessation's attainment, Since such a volitional formation of application Was made in the earlier part, It is said there is no mind-occurrence Beyond two turns, Cessation... runs. And here, 'twice' Is said by way of supreme designation. For it is said that Having passed one or two mind-turns, One becomes mindless. The fourth formless javana is For the non-returner, wholesome, For the Arahant, functional, The javana of neither perception nor non-perception. And at the time of emergence, Because it is merely the outflow of cessation, It is said that the javana occurs only once, At the time of emergence and so on. There, 'non-returner fruit Or Arahant fruit' means In the non-returner fruit Or in the Arahant fruit. By state, in the characteristic of state, This is a locative word. Therefore, it says 'ceased'. 'In every attainment-process' means By way of jhāna-attainment And fruit-attainment, In the entire attainment-process. 'There is no process-regularity Like the bhavaṅga-stream' This is said with reference to The time of having become skilled. But for one not yet proficient, In jhāna-attainment, Starting from the beginning, Two, three, four, and so on, The jhāna-javanas occur, Gradually increasing. But for those who have gained proficiency, Those of the nature of great persons, From the time of attainment onwards, They are always in the state Of practiced mastery. And similarly, the fruit-javanas Should be understood as being For all who have attained the fruit. 'Even many' - The word 'pi' has the sense of inclusion.