English
Thereby, it includes the occurrence Of the remaining [javanas] Even in the beginner's time and so on, By way of one turn and so on. Thus, having shown the occurrence Of process-consciousness By way of prior and subsequent regularity, Now, showing their occurrence By way of individual differences And by way of plane differences, He says 'for those with two roots' and so on. 'Two roots accompanied by Rebirth-consciousness belong to these' Means 'those with two roots'. Whose rebirth-linking is taken By the four great resultant consciousnesses Dissociated from knowledge. But by the two rootless resultant consciousnesses, Those whose rebirth-linking is taken Are rootless. There is no rebirth-linking. having made them a cause. Since both of these have result-obscuration, even the exalted jhānas do not arise for them. How much less the supramundane ones? As for functional javanas, they are said to be exclusive to the Arahants. It is said that functional javanas and absorption javanas are not obtained. Here, result-obscuration means being born with a rootless rebirth-consciousness and being born with a two-rooted rebirth-consciousness. Similarly, the knowledge-associated results in a good destination, meaning, for those two included in a good destination, and the knowledge-associated great results are not obtained—this is the meaning. Here, by "in a good destination," it excludes rootless individuals included in a bad destination. For them, in this statement, even the knowledge-disassociated results, which are permitted for others, are not obtained. Therefore, it says, "As for those in a bad destination," and so on. Here, for the rootless individuals included in a bad destination, the knowledge-associated results and the knowledge-disassociated great results are not obtained—this is to be seen as the complete interpretation. Here, it might be asked: Why is it said here that for the rootless individuals included in a good destination, the four knowledge-associated results, and for those included in a bad destination, the eight rooted great results are not obtained? Is it not said in the Paṭṭhāna that "rooted bhavaṅga is a contiguous condition for rootless bhavaṅga"? Here, in one existence, for one being, there is no such difference in the occurrence of the root bhavaṅga, such as sometimes rooted bhavaṅga and sometimes rootless bhavaṅga. Therefore, it is understood that "rooted bhavaṅga" is said with reference to the adventitious bhavaṅga, which is called tadārammaṇa. Since "rooted" is a general term, the two-rooted and three-rooted tadārammaṇa should be understood. "For rootless bhavaṅga"—here, the root bhavaṅga that arises immediately after that tadārammaṇa is intended. Here, since it is also a general term, any one of the two rootless bhavaṅgas should be taken. Therefore, for both rootless individuals, the eight rooted tadārammaṇas are obtained. should be only minds. But for those with two roots, there is nothing to be said. It is said, for those without roots, included in the bad destinations, the occurrence of two-rooted apperception is rejected in all commentaries. Therefore, "of the rootless life-continuum" this rootless life-continuum, being a result of wholesome karma, is appropriately said with reference to it. This is indeed the nature in the Paṭṭhāna, namely, taking what is obtained. Otherwise, there would be a contradiction with all commentaries. And just as for wholesome states, due to their being achievable by effort, even in the course of existence, there is a connection with knowledge by way of volitional action. Not so for results. But for them, due to their not being achievable by effort, in the course of existence, without supporting knowledge, called life-continuum knowledge, a connection with knowledge is not possible. Therefore, "two-rooted life-continuum" here too, it is appropriate to take only two-rooted apperception, dissociated from knowledge, thus, the Elder rejected the knowledge-associated apperception for both two-rooted and rootless beings. But by the Elder Acariya Buddhadatta, with whichever resultant consciousness they take rebirth, an apperception similar to it, or inferior to it, is possible for them. Having said "not superior," and having rejected the eight great resultant states for both rootless beings, the attainment of thirty-seven consciousnesses was stated. But that contradicts the Paṭṭhāna Pāli as stated. Others, however, say that just as for rootless beings included in good destinations, there is two-rooted apperception. So too for two-rooted beings, three-rooted apperception is possible, they say. That seems appropriate. For in some commentaries, for both of them without distinction, the occurrence of the eight great resultant states is mentioned. Accompanied by rebirth consciousness, these have three roots, thus they are three-rooted. But they are of three kinds, by way of sense-sphere, fine-material sphere, and immaterial sphere. Ordinary people and eight noble ones, thus nine kinds. Among these, for those whose defilements are destroyed, neither wholesome nor unwholesome impulsion occurs. Due to the complete abandonment of latent tendencies, and the simultaneous cessation of all wholesome and unwholesome states, their existence is indeed bound to latent tendencies. The word 'tathā' (thus) implies another side/view. Because their training duties are not completed, endowed with the habit of training, the seven noble ones are called 'sekhas'. Here, however, the three lower fruit-attainers are intended. For them, from the beginning, by the path of stream-entry alone, because wrong view and doubt are abandoned, the five impulsion-moments associated with them are not obtained. For non-returners, however, impulsion-moments of aversion are not obtained, because they are abandoned by the path of non-returning. But because the path is momentary, for the four path-attainers, each according to their own, only path-impulsions are obtained. And the higher fruits, because they are not attained by lower individuals, and because the lower (fruits) do not arise in higher individuals, for the four fruit-attainers also, each according to their own, only fruit-impulsions are obtained. Thus it is said regarding the supramundane, that they arise. And here, when a higher path has arisen, the power of the lower path by way of complete cessation, the attainment of a different individual status for the higher ones should be understood. Now, to show the obtainable process-thoughts for those various individuals, by way of remainder, a verse is spoken. Because their training duties are completed, there is no duty to be trained for them, these are the 'asekha'. They are the Destroyed-defilements. For them, twenty-three sense-sphere resultant thoughts, twenty functional thoughts, and the Arahant-fruit thought, by way of these, forty-four process-thoughts are possible. Enumerate them as they are possible. For the seven sekhas, excluding the impulsion-moments of wrong view and doubt, seven unwholesome thoughts, twenty-one wholesome thoughts, twenty-three sense-sphere resultant thoughts, three lower fruits, and by way of the two apprehending thoughts, fifty-six process-thoughts are possible, enumerate them. For the remaining four ordinary people, sense-sphere resultant thoughts, and by way of mundane wholesome, unwholesome, and the two apprehending thoughts, fifty-four process-thoughts are possible, enumerate them. This is the explanation. By the distinction of individuals, the distinction of process-thoughts is the distinction of individuals. 142. All process-thoughts are obtained for individuals and doors, because their full possibility is here. As is fitting, for those respective planes and individuals, in accordance with their suitable arising. In the fine-material plane... Among the sixteen thought-process cittas to be excluded, the six cittas are said to be excluded because they are mentioned in the statement above as 'patighajavana' and 'tadārammana'. In the Arupavacara realm, the first path, Rupavacara laughter, the lower arupas are excluded, and patighajavana and tadārammana are also excluded. Thought-process cittas are found there, this is the connection. Here too, among the thirty-eight thought-process cittas to be excluded, the mention of sixteen cittas above should be seen. "Everywhere" means in all Rupavacara and Arupavacara realms. "The thought-process cittas related to that door are not found for those lacking that particular sense-faculty." In the Rupavacara realm, the nose, tongue, and body are not present. Thus, for the Rupi Brahmas who lack the nose, tongue, and body sense-faculties, the six thought-process cittas related to the nose, tongue, and body doors are not found. This is what was referred to by the statement above: "because they are mentioned in the statement above as six cittas." In the Arupa realm, all five sense-faculties are not present. Thus, the sixteen thought-process cittas related to the five doors, namely the two five-fold consciousnesses, the mind-element, the three santīraṇas, are not found. This is what was referred to by the statement: "the mention of sixteen cittas above." In the Kama realm, the lack of particular sense-faculties should be understood in the case of those born blind, etc. In the Kama realm, eighty thought-process cittas are found as appropriate. In the Rupa realm, sixty-four are found likewise as appropriate. In the Arupa realm, forty-two are found likewise as appropriate, this is the connection. Here, in the Brahma world or in the upper six Kamavacara deva worlds, there are no undesirable objects. Therefore, the statement that four unwholesome resultant cittas are found in the Rupavacara realm should be understood as referring to those who, while staying there, or having come here, encounter undesirable visual and auditory objects here. Some say that the encounter with undesirable objects