English
And thus, by those kinds (of death). The connection is that for those who are dying, it appears at one of the six doors. "At the time of death" means at the time approaching death. "As is fitting" means suitable for those going to good or bad destinations. But for those Arahants who are not reborn anywhere. Among them, for dry-insight meditators, the naturally arisen mind-and-matter itself is the object of the final javana cognitions. But for those who have attained attainments, who attain final Nibbāna immediately after jhāna, the kasiṇa sign and so on (is the object). For those who attain final Nibbāna immediately after reviewing, the jhāna factors (are the object). For those who attain final Nibbāna immediately after supernormal powers, their own body-born matter (is the object). Life However, for those who attain Nibbāna immediately after reviewing the highest path, the path factors and so forth become the object of the final javana cognitions. But for the Nibbāna-death consciousness of all beings, it should be understood that from the very beginning of their respective rebirths, one of the kamma and so forth that was grasped becomes the object. Those who, seeing this Sutta passage: "They are fearless, the Sage died having overcome the fear of Māra," say that Nibbāna itself is the object of the Buddha's Nibbāna-death consciousness, thereby themselves reveal their lack of skill in the object-triads of the Abhidhamma. As it is said: "Which phenomena have a limited object? All kāmāvacara vipāka, kriyā-mano-dhātu, and kriyā-hetuka mano-viññāṇa-dhātu accompanied by joy. These phenomena have a limited object." Since Nibbāna is for the sake of peace, and its inclination is entirely towards peace, therefore the Sutta passage "They are fearless, having overcome the fear of Māra" was spoken. Thus, in the commentary, "for the sake of peace" is said to mean: "referring to, concerning, or with reference to Nibbāna without remainder." It is not said: "referring to, taking as an object, making it an object." However, in the Theragāthā commentary, "for the sake of peace" is said to mean: "making peace, Nibbāna without remainder, an object." This does not accord with the Mahāparinibbāna Pāḷi and its commentary. For in those, the Buddha's Nibbāna is said to occur immediately after reviewing the jhāna factors. Here, the first two "immediately after" statements are mentioned in the Parinibbāna Sutta commentaries. "Immediately after supernormal knowledge" is found in the Udāna commentary and others. As it is said: "Having arisen, he attained Nibbāna" means: "Having arisen from the power-mind, he attained Nibbāna with the bhavaṅga-mind." "Immediately after reviewing the highest path" is found in the Puggalapaññatti commentary and others. As it is said: "Having established himself in my nineteen review-knowledges, he descended into bhavaṅga and attained Nibbāna." In the Saṃyutta commentary, however, the fruit follows the Arahantship path. After the fruit, having arisen from bhavaṅga... a reflection. That is either complete or incomplete. Even when the head is severed by a sharp sword, one or two reflections arise, it is said. [164] In the Vibhāvanī, however, Having not made such a distinction, what was said: "But for an Arahant, for whom it does not arise anywhere, the mind-and-matter phenomena, etc., as they appear, become the object of the cuti-consciousness, not kamma, kamma-nimitta, etc." That is not good. For his cuti-consciousness does not make kamma, kamma-nimitta, etc., its object. Nor do the kamma, etc., grasped by the cuti-consciousness become for all beings the cause of another existence. "Having become facing" means having presented itself, without giving an opportunity to another kamma, having made its own opportunity. "Or kamma presents itself" is the connection. "Previously obtained" refers to the objects of that kamma, such as gifts, materials, etc., and other living beings, etc. "Being an accessory" refers to the accessories for the success of kamma, and those that are part of the retinue, such as recipients, weapons, goods, etc. And since it is said in the commentary that piles of bones, etc., from cows, etc., killed with distinguishing marks, become kamma-nimittas and appear, therefore, whatever objects or sense objects are related to kamma are to be understood as included here as accessories. "To be obtained" refers to the nimitta of a bad destiny. "Being for enjoyment" refers to the nimitta of a good destiny. Or both, whatever is to be obtained, being connected to the body, that is called "to be obtained." Whatever is to be obtained, not being connected, merely for the experience of pleasure and pain, is called "being for enjoyment." Here, flames of fire, iron pots, hell-keepers, hell-dogs, etc., are the nimitta of hell. For some people, it appears as if in their own dwelling place. For some, it appears as if coming from here and there, surrounding them. As it is said: for him, lying on his sickbed, Dust appears. From the foot of Sona mountain, huge, huge dogs, having come, as if wanting to eat, they surround him. So too, in the divine sign. As it is said: Nandana Grove, Cittalatā Grove, Missaka Grove, Phārusaka Grove, and celestial mansions, and divine dancers, were as if standing surrounding him. But for some, themselves, having arrived here and there, it appears as if seen. Like a woollen blanket, the color of a mother's womb, is the sign for humans. Foot of mountains, forest thickets, hellish precipices and so on, are the signs for animals. "By the power of kamma" means: by the power of the kamma that has appeared to generate rebirth now. And this is said for the most part. But naturally, what has been habitually done, or done at that moment, or reminded by another, or remembered by oneself, or naturally generating remorse or joy, and having stood, or kamma, or its sign, or by the power of another cause, it should be seen that it appears. "Having taken that very object that has appeared from there" – and this is said for the most part. For from there, for some, at first, by the power of kamma, or by another cause, when evil-sided objects appear, again, like King Duṭṭhagāmaṇī, for those remembering powerful merit done previously, or like the story of Elder Soṇa, for those doing merit that generates joy at that very moment, later, good-sided objects appear. So too, for some, at first, when good-sided objects appear, like King Dhammāsoka, later, by some cause, having generated sorrow, for those making an opportunity for evil kamma, evil-sided objects appear. "According to the kamma that is ripening" means: for whom the ripening kamma is wholesome, for him, a pure stream of wholesome consciousness frequently arises. For whom it is unwholesome, for him, a defiled stream of unwholesome consciousness frequently arises – this is the meaning. So too, in the commentary: for those going to a good destination, an excellent object, which is the cause for the arising of wholesome states, comes into view, and so on. It is said that a base object, which is the cause of the arising of unwholesome states for one going to a bad destination, comes into view. In the Mūlaṭīkā and Mahāṭīkā, it is said that unwholesome states are a proximate condition for rebirth in a bad destination, and wholesome states for a good destination. Here, it might be asked: When celestial nymphs and other such signs of heaven appear, how can it be said that one who is delighting in them with craving, and is passing away, has an unwholesome mind? It is said: His mind is indeed defiled. Therefore, a bad destination is to be expected for him. However, since in the Paṭisambhidāmagga, such craving is said to be a co-operative cause for wholesome kamma, as it is said: "At the moment of intense craving, there are two unwholesome roots." Therefore, even in the production of a good destination, this craving is certainly a regulating and co-operative condition for wholesome kamma. Thus, it is possible to understand that for one delighting in those celestial nymphs or kamma-signs of wholesome kamma, and passing away, that craving should be a supporter of that [wholesome kamma], not an opponent of it. And what is said in the Ittaparivāya, "Monks, the consciousness, clinging to the delight in the sign, or clinging to the delight in the detail, remains. If, monks, at that time he were to die, it is possible that he would go to one of two destinations: hell or the animal realm," that too is said with reference to craving clinging to one's own or others' hands and feet, etc., not to kamma, etc. So it can be said. "Conforming to the destination to be attained" means: If the destination to be attained is a good destination, then in the manner of delighting in it. If it is a bad destination, then in the manner of not delighting in it. Thus, it is conforming to the destination to be attained. "Inclined towards that" means: Inclining towards that object as it has arisen. Thus, in the Bālapaṇḍita Sutta, it is said: "At that time, those [kammas] hang down for him, they hang around him, they hang over him." There, "those for him" means: For that person, those wholesome and unwholesome kammas, spoken of by way of kamma, are kamma-signs. and the non-signs. "They hang down" means making his mind-continuum incline towards itself, bend down, become face-to-face, they hang, they dangle. The meaning is that they appear as if binding and pulling. And thus, when they hang down in that way, that mind-continuum becomes indeed inclined and bent towards them, as it is said, "inclined there." For in the commentary, having heard "bent by the power of defilements," it is said that when it thus proceeds, because craving and ignorance are not abandoned, ignorance covers the danger, and in that object, craving bends it, and co-nascent formations throw it. There, "tan" is consciousness. The meaning is indeed "mind-continuum." "In that object" means