English
even in the Saṅkicca Jātaka. Therefore, "in two existences" is said. "By the six doors" means by the six instrumental doors, such as the eye, etc. "By the death-proximate impulsion thoughts" means by the agentive six-door impulsion thoughts occurring at the approach of death. "A manifold nature" means a non-exclusive nature. The connection is: whatever indeed is an object. Here, in "is indeed ungrasped by any door," it is appropriate that for beings fallen from the non-percipient existence, the object, such as kamma, at rebirth in the sense-sphere, is ungrasped by any door in another existence. Why? Because in that existence, there is no door at all. But for those fallen from the formless realms, how can the destination-sign, the accepted object of sense-sphere rebirth, not be grasped by any door in the intermediate existence? It must be grasped by the mind-door. To clarify this question, it is said, "And here, because in the Patthana..." and so on. The sense-sphere rebirth of beings fallen from there, that sense-sphere rebirth. "Its object is the present destination-sign" - this is the analysis. Sense-sphere rebirth. It should be connected with "the arising of kamma, etc., occurs even by the power of others' efforts," and so on. "Well-practiced" means kamma and kamma-signs that have been well-practiced for a long time, through observing duties to the Sangha, duties to stupas, etc., and through various meditation practices. "It certainly occurs" means the arising of kamma, etc., certainly occurs. "Having come" means having come to this human world, they grasp it. Even then, they pass away, making the various destination-signs shown by the guardians of hell their object. "That" refers to the woman named Revati. Surely, the guardians of hell cannot go to the Tāvatiṃsa realm? No, they cannot. Why? To show that they are of the powerful yakkha class, "by them," etc., is said. "Messengers of Vessavaṇa" means messengers of King Vessavaṇa. "Having stood in access-jhāna" means having stood in the sense-sphere jhāna, which is access-meditation, because they had not attained absorption-jhāna. "Those very signs" means the counter-signs, such as the earth-kasiṇa sign. "The object of sense-sphere rebirth" means something other than those sign-objects, or access-meditation kamma, or any suitable destination-sign. By the phrase "having taken those very signs," it shows that those signs were grasped by the death-proximate impulsion-moments. And because those are conceptual phenomena, they are not the object of sense-sphere rebirth. "When the present destination-sign is established, it is indeed established" means what is to be experienced throughout life for one who has gone to that existence, there... An object, existing at that moment, is also present. From that, what is growing, is also future. There, when the present is established, it becomes the object of rebirth-linking. But the future, even if not established, is like being included in the present, this is the meaning. And by the Vibhāvanī text, it comes into view like a present sign of destiny, why? Because the task is accomplished by the present sign of destiny itself, this is the meaning. The rest here is easily understood. Regarding "Tānihī" and so on, some say: Starting with "Anejosanti" (free from craving), because it is said "when the sage passed away," the passing away consciousness of the Omniscient Buddhas and others, makes Nibbāna, characterized by peace, its object. To show that this should be rejected in all ways, as it is not an object of the sense-sphere, it is said "these indeed, even those arisen in the Omniscient Buddhas," and so on. Regarding "Lokuttara dhammā" (supramundane phenomena) and so on. "These" are the twelve wholesome consciousnesses, and the eight functional impulsion consciousnesses disconnected from knowledge. It is said that ordinary people who have not attained jhāna, cannot take even the exalted jhānas as objects, [but only] "sense-sphere objects together with concepts." "Or those very ones" are only the sense-sphere wholesome [consciousnesses] connected with knowledge. For those who have attained jhāna, those very sense-sphere wholesome [consciousnesses] connected with knowledge. For those established in lower fruits, those very path-fruit Nibbānas attained by themselves are the objects. "They aspire to jhānas" means they make the aspiration, "May we be attainers of jhāna in the future." "Even for them" means even for those ordinary people. "They" are those supramundane phenomena. "They experience" means they attain. "In the Ninth Nipāta" means in the Ninth Nipāta of the Aṅguttara Nikāya. All the rest is very easily understood. 135. In the Compendium of Bases. "Base" is said to be a specific support. Those for whom these are the supporting bases, are "having those bases." "And the word 'tesañca' is not appropriate" means, in their view, the word 'ca' is not appropriate. For there is no such thing as a dvanda compound where the 'ca' particle is not elided. "To be brought into the preceding terms" means eye- (e.g., eye-base). and the base, and the ear, and the base, and so on, should be brought in. A compound word is not suitable. For it is not suitable to bring a part of a compound word elsewhere. An undeclined statement is when it should be said: eye, ear, nose, tongue, body, heart, and base, the previous words are stated without declension. Thus, the word 'base' and the word 'and' can be brought into the previous words. "Born of craving for sensual pleasures, dependent on craving for sensual pleasures, born of kamma in the sensual realm" means born of kamma dependent on craving for sensual pleasures. "Enjoyment of forms and so on" means the enjoyment of the five strands of sensual pleasure, forms and so on. "Even a small amount of kamma" means all kamma in the sensual realm. "Being fulfilled" means completing. The eye is called the unsurpassed seeing. The ear is called the unsurpassed hearing. Among all acts of seeing, it generates unsurpassed seeing by means of seeing the Buddha. Similarly, in unsurpassed hearing, it should be said by means of hearing the Dhamma of the Four Noble Truths. "Even in internal and external continuities" means in internal continuities and in external continuities. "Pure" means devoid of any light and darkness. Light is a certain kind of form. So is darkness. And they are not there. "In this collection" means in the collection of bases. Special knowing is discerning. And that discerning is not in the three mind-elements, thus it is said "due to the absence of the function of discerning." What is the function of adverting? It is merely attention. And the function of receiving is merely receiving the five objects as they are grasped by the five consciousnesses. Therefore, it is said, "there are no functions of special knowing." Seeing, hearing, smelling, tasting, touching— these functions are functions of slight special knowing, thus it is said, "by means of direct seeing and so on." They are functions of slight special knowing. Therefore, they are called the five consciousnesses. The remaining ones, however, such as investigating and so on, are called mind-consciousness elements. Binding. Indeed, if it is said: "Mind is by way of thinking, and consciousness is by way of knowing," there is no distinction from the five consciousnesses. Therefore, it is said: "The meaning is a faculty of knowing with extreme distinction." Even so, that meaning is not established by linguistic reasoning. It is said to be spoken by way of arbitrary choice. Thus, it says: "Of synonymous terms," and so on. By this, that meaning is indeed established by linguistic reasoning. It shows that it is not spoken by way of arbitrary choice. In the "qualifying compound," "mind and that consciousness" is "mind-consciousness," in such a karmadhāraya compound. Here, in "foundation," "pada" and "ṭhāna" are words meaning cause. Therefore, they are synonymous terms. When "pada and that ṭhāna" is said, the meaning "extreme cause" is understood. Similarly, "suffering of suffering," "form of form," "king of kings," "god of gods," and so on. "It is seen and fits somewhere" — indeed, it is not seen anywhere. Even if it were seen somewhere, indeed, it would not fit. That is the meaning. Here, in "consciousness of mind," from the rebirth consciousness up to the death consciousness, all the mind-continuum in between should be explained by dividing it by way of the seven consciousness-elements. The five-door adverting and the two receiving consciousnesses are called "mind" because they are merely mind-element. The five consciousnesses are called "merely consciousness." All remaining consciousnesses are called "mind-consciousnesses" by the meaning "consciousness of mind." There, "consciousness of mind" is the consciousness that has arisen from the mind that is the immediate condition. Here, the two receiving consciousnesses are called the conditioning mind. From investigating consciousness until the five-door adverting does not arrive at the door-interval, all the mind-consciousness continuum in between is called the conditioned consciousness. Again, "consciousness of mind" is the consciousness that is the condition for the mind that has arisen as a conditioned state. Here, the five-door adverting is called the conditioned mind. Before that, all the mind-consciousness continuum is called the conditioning mind. The rest is easily understood. to be known. In "the remaining," and so on: "It brings about the state of mind-consciousness element," the remaining phenomena are called the mind-consciousness element, and they operate only by depending on the heart-base. Thus, it brings about and describes the state of mind-consciousness element of those phenomena. It means it illuminates them well. In "here," and so on: "In the Pāli" means in the Indriya Saṃyutta Pāli. The statement of complete cessation