English
Thus, it arises moment by moment. The two intimations are momentary, lasting for one moment of consciousness. Why? Because they are phenomena that follow the mind. "Mere arising" means the mere arising of produced forms. "Mere dissolution" means the mere dissolution of those same forms. "Of form phenomena" means of produced form phenomena. "Of the provision of arising and cessation" is connected with "because the view of the Great Commentary, which is the provision of arising and cessation, is rejected." "That" refers to that statement of the Great Commentary. "In that view" refers to in that view of the Great Commentary. "Mentioned therein" refers to mentioned in that view. And the reason to be explained is stated, this is the connection. "That commentary method" refers to that method of the root commentary which explains the lifespan of sixteen moments of consciousness. That The connection is: said by the teacher of the Vibhāvanī ṭīkā, who was accomplishing the meaning. Of the compiler of the Saṅgaha, who was the teacher of the Aṭṭhakathā. "Is metaphorically used" means it is spoken of by way of metaphor. In the Vibhāvanī text. "These" means the objects. "That" means that one moment of consciousness. "And those" means the material phenomena. "Having obtained complete conditions" means having obtained complete conditions. "He" means the commentator. "The others" means smells, tastes, and tangible objects. "The state of being an object" means the state of being an object for the five-door consciousnesses. "The former two" means visual and auditory objects. "Striking by way of a sign" is like the face of one looking in a mirror, a face-sign, a face-reflection, appears in the mirror. Similarly, a visual object at the eye-sensitivity, and an auditory object at the ear-sensitivity, strike by way of a similar sign. They strike by way of a new object. The meaning is that they do not go and strike by themselves. Of objects that are not in contact. "By way of the appearance of a sign" means by way of the appearance of a sign. "By way of the insertion of a sign" means by way of the insertion of a sign. But in the mind-door, they are not in contact— this is the remainder of the text. In "And here, the coming into contact," etc. "Of the stampers" means of those who make stamps. "The stamping block" means the iron stamping block. And that stamping block, having come into contact with the palm leaf, causes the letters to appear. There, "having come into contact" means having pressed down. "In the path of the eye, etc." means in the sphere of the eye, etc. They do not come into contact only at their own doors. But they also come into contact at the mind-door. They do not come into contact only at the bhavaṅga mind-door— this is the connection. "But among those" means among those objects. Those objects for which they are objects, those are their objects. Consciousness processes do not occur in five objects at one moment, but only in each single object— since this is stated, it should also be said: not in two, not in three, not in four. Five objects that have passed many moments of consciousness. It means "in the five doors" which are past the mind-moment. "In the five doors" means in the five doors. "When this is so" means when they arise together with the advertence to those sense-objects. "The initial characteristic" is the initial characteristic of the occurrence of the object, which is the going of the five objects to the five doors, called "impact". And it should be seen as agitation. "As grasped" means the manner of grasping from the time of rebirth onwards. In the Vibhāvanī commentary, "by means of being located in a suitable place" means by means of being located in a place fit for impact. And "joining", and "churning", and "causing disturbance", and "striking", and "going by impact" are all said to be the same. It is the "going by impact" already mentioned below, starting with "and here". "In various places" means located in various places. "A certain natural law" is like when the Bodhisatta took conception in his mother's womb, there was an earthquake throughout the entire birth-field by way of natural law. Similarly, here too, when an object strikes each of the five doors, there is a vibration of the life-continuum by way of natural law. This is called natural law. "Simultaneously" means at the same time. The question is, how can there be a vibration of the life-continuum that is dependent on the heart-base? And here, it should not be said that there is a vibration of the five consciousnesses. Why? Because at that time, the five consciousnesses do not exist. And when they do exist, it should not be said that they do not vibrate. For all process-consciousness does indeed vibrate. Continuity is a sequence of earlier and later. Configuration is the standing together of co-arising things. Here, configuration is intended. It is said that the heart-base, together with its five supports, the great elements, are bound together by being of one configuration. Therefore, it is said, "But it should be said by way of configuration." "Of such a sequential vibration" In the Vibhāvanī, with the simile of the drum and pebbles, when form and so on strike the sense-door, and the great elements dependent on it vibrate, then sequentially, that connection... The movement of other forms when the heart-base moves, the bhavaṅga dependent on it moves, and thus it proceeds, of the sequential movement thus described. "Bhavaṅga-stream" means the continuity of bhavaṅga. "Making" means doing. "Perceiving" means determining "this is it." "By way of wise attention, etc." Wise attention is a condition for the arising of wholesome javana. Unwise attention is a condition for the arising of unwholesome javana. A continuum free from latent tendencies is a condition for the arising of functional javana. And among these, the conditions for the arising of javana accompanied by joy, etc., should be understood in the manner stated in the "Compendium of Mind" below. In "the fall of bhavaṅga," etc. "Arisen from the moment of adverting" means having been released from the continuum of kamma-result and its object, having taken another object by a distinct functional activity, it has arisen, it has come into being. Even the bhavaṅga movement is the beginning of the arising. Therefore, including that in the arisen mind-continuum, it is said to arise from the very first bhavaṅga movement. "In this place" means the place where the process-minds, in sequence, perform their functions and objects arise. "The simile of the doorkeeper" means the simile of the deaf doorkeeper. "The simile of the villager" means the simile of the village boy. "The simile of the mango" means the simile of the mango fruit. Other similes also exist. The simile of the monkey-sutra, the simile of the sugar-cane press, the simile of the born-blind man. All of them should be taken from the "Discourse on the Extraction of Results" in the Aṭṭhasālinī. In "where indeed," etc. "How is the six-sixfold arrangement?" The term eye-base, the term eye-door, the term visible object, the term eye-consciousness, the term eye-door process and eye-consciousness process, and the term very great object, these are the six terms. Having taken from these six-sixes, they are shown in this process. In the remaining processes too, they should be shown as appropriate. Thus is the six-sixfold arrangement. In "and here, as many as," etc. "In the measure of forty-nine" one In the fifty-one minor moments of the form-phenomenon born of kamma, excluding the moment of arising and the moment of dissolution, there are forty-nine moments of persistence in the middle. In these moments, forty-nine eye-sensitivities arise in succession. It cannot be said that they do not make contact with any of these eye-sensitivities. "Among these" is the locative case of determination. "That one eye alone" is what is to be determined. Which one is that? It is the one eye that arises together with the past bhavaṅga, and having passed beyond it, makes contact at the moment of the bhavaṅga's vibration. That eye accomplishes the function of the base and the function of the door for eye-consciousness. It accomplishes the function of the door for other consciousnesses. Therefore, it is said, "as is appropriate." This very eye is called the accomplishment of function, because it accomplishes the functions of base and door for the arising of process-consciousness. "That which is of middle lifespan" is said to be of middle lifespan because it occurs between those of short lifespan and those of long lifespan. That is the accomplishment of function – this is the connection. "The others, however," are said to be among the forty-nine eye-sensitivities. Among these, excluding the one that accomplishes function, the remaining forty-eight eyes are called "empty bases." Even though they make contact with visual objects, they are devoid of the functions of base and door for the arising of process-consciousness. Which of these are called those of short lifespan? It is said, "Those, however," and so on. Those preceding the accomplishment of function are the thirty-seven eye-sensitivities that arise moment by moment, starting from the moment of dissolution of the initial bhavaṅga among the thirteen bhavaṅgas before the past bhavaṅga. These are called those of short lifespan. Why? Because their lifespan is shorter than that of the accomplishment of function. Those following the accomplishment of function are the eleven eye-sensitivities that arise moment by moment, starting from the moment of persistence of the past bhavaṅga. These are called those of long lifespan. Why? Because they are more due to having a short lifespan. Both of these are to be known as forty-eight moments. This is the connection. "From that" means from those forty-eight moments. "Earlier" means earlier than the thirty-seven moments of short lifespan. For those, not being perceived