English
"But of the undetermined, all" means that the undetermined nature of the undetermined is connected with the continuum free from latent tendencies, connected with kamma, and connected with the state of being non-resultant – all this should be understood. "It is included in the mentioned category" means it is indeed included within that category. 132. In the Compendium of Functions. The connection is "when that is exhausted." "Of kamma" means of another kamma. The connection is "the rebirth of the deceased being." "By way of linking the beginning of another existence" means by way of linking the initial point of another existence. The connection is "the continuation of the stream of existence." How does it continue? He says, "as long as that kamma..." and so on. "By being a conditioning factor for uninterrupted continuity" means by being a factor reckoned as a primary condition for uninterrupted continuity. By this, he states the meaning of the word 'aṅga' in the term 'bhavaṅga'. Therefore, he says, "For that..." and so on. "Of that" means of bhavaṅga. "Āvajjanaṃ" (adverting) means "āvaṭṭanaṃ" (turning towards) is one meaning of the word. Or "it adverts to that" is one [meaning]. "That" means the mind-continuum. Or "that turns in this" is one [meaning]. Or "that turns by this" is one [meaning]. "That" means the mind-continuum. Or "it adverts" is one [meaning]. "Voṭṭhabbanaṃ" (determining) is a word division of 'vi-ava-ṭhapanaṃ'. In the explanation, it is 'investigation'. "From the one adverting preliminary mind" is an analysis: whether by the path or by supernormal knowledge, there is one similar adverting. In that thought-process, 'adverting, preliminary, access, adaptation, change of lineage', here the preliminary impulsion consciousness is called the preliminary mind. "Those" are the path and supernormal knowledge impulsion consciousnesses. "There" means in that explanatory text. "For a long time." 'for a long time, by way of not sleeping for the whole night or the whole day.' The rest here is easily understood. '“Place of rebirth-linking” means the place of the rebirth-linking function.' Time, indeed, is a single conceptual phenomenon that is a distinct object of consciousness; by this, the doubt is clarified: “Since time does not exist in its own nature, how can it be the place for the occurrence of functions?”' '“Otherwise” means if it is not taken in that way, but rather the non-distinction of the places of functions is assumed.' '“Even if it is accompanied by joy itself” means sometimes it is accompanied by joy itself.' '“That” is the investigating consciousness accompanied by joy.' '“By having obtained a condition” means by having obtained an immediately preceding condition.' '“Even devoid of the quality of repetition” means even devoid of the quality of repetition.' For that is not a condition by way of repetition, nor is it conditioned by repetition.' '“And because it occurs by the power of preparatory development” —this is evident in the fruit-impulsions of the path of fruit-attainment.' The rest here is easily understood. 133. In the Compendium of Doors. '“Made of a mirror-plate” means made of a mirror-plate.' '“Only two” means only two doors.' '“Because of being like a door” means because of being like a city gate.' '“Accomplished by a special kind of kamma and a special kind of great elements” —here, the analysis is: “accomplished by a special kind of kamma and a special kind of great elements.”' And the path-consciousnesses beginning with adverting are taken. '“In which” means in which eye.' The connection is: “that very eye is called the eye-door.”' '“Of those two” means of the visible objects and the path-consciousnesses beginning with adverting.' '“Of the attainment of the state of object and subject” —here, the attainment of the state of object by visible objects is called their coming into range in the eye-sphere.' The attainment of the state of subject by adverting and so on is called their making those objects their support.' '“Because it is the path of the mouth” means because it is the path of the mouth.' Having thus shown the instrumental derivation of the word “door,” now the locative derivation is shown: “or else.” by this. "Of forms" means of form-signs. "The eye itself is the eye-door" by this he shows the determinative compound "the eye itself is the door, the eye-door." "The reason has already been stated" means what was stated below in the section on mind-door-adverting in the collection of consciousnesses. All eighty-nine kinds of consciousness are indeed called the mind-door. Thus it is said in the Aṭṭhasālinī: "It should not be said that this mind is not called the mind-door." "Only the door of rebirth" means only the karmic door pertaining to the plane of rebirth. "And here" means in this Saṅgaha text. And the supporting statement, this is the connection. "There" means in the Vibhāvanī. "That is appropriate there" means that supporting statement is appropriate only in that Pāli passage. "The other two conditions" this is the connection. "In 'and mind'" means in the phrase "and mind" in the sentence: "And dependent on mind and phenomena, mind-consciousness arises." There, for the arising of impulsion mind-consciousness, among the four conditions, in "and mind," two conditions are obtained: the mind of bhavaṅga and the mind of adverting. In the phrase "and phenomena," one condition is obtained, namely the object of phenomena. By the word "ca" (and), the aggregates associated with mind-consciousness are taken. Thus there are four conditions. "And here" means in this commentary statement. "Because only proximate conditions are intended there" means because by the power of the word "paṭicca" (dependent on), only proximate, existing conditions are intended in that Pāli sentence. "Worthy of being a door" means worthy of being the face of occurrence in the manner stated for the object and the subject. By this, whether objects come into view or not, whether process-consciousnesses occur or not, is immeasurable. It indicates that being worthy of being a door by its luminous and pure nature is the only measure. "A conclusion should be reached here" means a determination should be reached here. Those whose functions are such as are based on the modification of the door are "having that function." "They are accomplished by way of kamma" means the beings. The meaning is that they operate. Those are minds with functions. In the Vibhāvani text, "from the bhavanga called mind-door," and also from the state of bhavanga called mind-door. "Not operating by grasping another object" means, having abandoned the object of kamma, kamma-sign, etc., grasped by the rebirth-linking consciousness, and not operating by grasping another object that has come into contact with the six doors during the course of occurrence. Also below, by the main points of function, such as five-door adverting, eye-consciousness, receiving, investigating, determining, sense-sphere javana, and retention. So said by La. Here, adverting, receiving, etc., are names of specific functions. If one were to say "if". It should not be said "no". "Because it is not heard thus": it is heard as "nineteen door-free (minds)", and "six-door (minds) and door-free (minds)", and "supramundane resultant (minds) are door-free". But it is not heard as "door-free (minds) are door-related (minds)". 134. In the Compendium of Objects. "By a weak man" means, by a weak man, overcome by sickness or overcome by old age, unable to stand up, or to remain, or to go back and forth without a stick or a rope, a stick or a rope is leaned upon. Having leaned, he stands up. He remains. He goes back and forth. Just so. "Being those that do not let go" is the rest of the text. "Having come" means, having come from here and there by way of becoming an object. "Separately established": if there is the meaning "it is leaned upon," then "ālambaṇa" is established. "Ārammaṇa" is not established. If there is the meaning "they come here and delight," then "ārammaṇa" is established. "Ālambaṇa" is not established. And if so, showing one word with two sentences is not good. "Other objects" means, other than visual objects, such as sound objects. "It comes" means, it goes into manifestation, it reaches a state of being present by way of arising and occurring. "It came" means, it manifested. It went, attained a manifest state by way of arising and occurrence. Here, in "Anāgata," it is not an action, but a negation by way of state. That dhamma, when the causal assemblage is present, is of the nature of coming, of the habit of arising. That very one now comes, now came, now stands in the nature of coming, does not come, did not come – by this meaning, that is called "anāgata." But Nibbāna concepts are not of the nature of coming. Therefore, due to the absence of the occasion for coming, they are not called "anāgata." Therefore he said, "of the nature of arising," etc. Having said, "That should be investigated," he shows the manner of investigation by "all of them," etc. The connection is: when they stand on the side of what is to be said. Only of conditioned phenomena that are of the nature of arising. Of those Nibbāna concepts. "Not so for these" – the explanation is: but the object for these door-free ones is not so. "There" means in that particular existence. In the Vibhāvanī text, "like the advertence" means like the object of advertence. Having become ungrasped. "The state of being ungrasped in a single advertence process is not a criterion here" – that which is grasped by six doors is not a criterion here. Because what is grasped in another existence is intended. "Or the commonality of being time-free" – the meaning is that it is not time-free in any way. The term "Āgamasiddhi vohāra" is called a well-known convention, such as "kamma," or "kamma-sign," or "destiny-sign." King Ajātasattu kills his father