English
as existing at the moment of the eye-consciousness's arising, are not included here. "Later" means later than the eleven moments of long lifespan. And those, though arisen at the moment of the eye-consciousness's arising, not being perceived as existing at that moment, are not included here. Why then are both of those, not perceived as existing at the moment of the eye-consciousness's arising, not included here? Among the forty-eight moments of the eye that exist as existing at the moment of the eye-consciousness's arising, which eye performs the function of the base and the function of the door for the eye-consciousness? This doubt would arise. And here, the five bases, because they perform the base and door functions for the five consciousnesses only at their moment of existence, are not included here, not being perceived as existing at the moment of the eye-consciousness's arising. And it should be understood that "existing at the moment of the eye-consciousness's arising" is also stated. In "Here it might be" and so on: "By this path" means by this path of very great objects. "Collector of aggregates" means collector of aggregates of material objects. "Distinguisher of colors" means distinguisher of colors. "Collector of bases" means collector of substantial forms. "Collector of names" means collector of name-concepts. "Like the collector of the fire-brand wheel" means in deep darkness, one takes a fire-brand and whirls it around. Another, seeing it, thinks it is a wheel. There, eye-door thought-processes arise regarding the present form at every place the fire-brand goes. But mind-door thought-processes, without letting go of the past forms grasped by the previous eye-door thought-processes, grasp them by making them a single shape and continuity. Then, the one seeing He attends like a wheel. Thus, this should be seen as grasping the whole. In phrases like "there is no arising of that object." "Whose" means of which object. "Consciousnesses" and "various objects" are object-phrases. In the remaining, in that object. "By way of compilation" means all commentaries made by Thera Buddhaghosa are called "Compilation Commentaries" because they were made by gathering ancient commentaries together. And that is called the way of compilation. "Here too" means also in this Abhidhammattha Saṅgaha. "By the Thera" means by Thera Anuruddha. "He desires even one." In phrases like "for which four," it should be connected as "for which object, four or five or six," and so on. In phrases like "even javana not arising." "By its own main action" means after the word "anuppajjitvā" (not arising), there is its own main verb "yaṃ pavattatī" (which occurs). The meaning is "together with its own verb." "Stated somewhere" means stated in some grammar texts. Moreover, the suffix "tvā" in the sense of cause, and the suffix "māna" in the sense of characteristic and cause, are stated for the purpose of clarification, not for the purpose of being literally expressed, so it should be understood. "By the natural rule" by this, it specifies the condition, and indicates that four or five or six javanas arise. Therefore, he said "here, moreover," and so on. "Twice or thrice" is stated as a compound word with the meaning of "or" in the sense of "twice or thrice." "The repetition of determining" means either the condition of repetition or the arising of the condition. "For adverting" here, the function of determining also includes adverting. Here too, due to the weakness of the object, the arising of four or five javanas should be desired, is the connection. There, "here too" means also in this case of a slight object. The connection is "five thought-processes with slight objects, having three determinations." "The others" means the great objects, referring to slight and great. "In both ways" means both by way of coming into view and by way of making it an object. Of this word. In "manodvāre pana" and so on. "Even of brief moments" means consciousness, contact, etc., even of very brief moments. "Even past and future" means even past and future phenomena. "By impingement" means by the impingement of forms and so on. "Where" means in which bhavaṅga. "Connected with the five doors" means following the five-door process. The connection is that it brings forth a past object. "Just as it comes into view" means just as it naturally comes into view. "In such and such a way" means in that particular way, by seen connection and so on. "Something" means some object. "Having seen" means having made it direct. For an object apprehended by the five doors is called "seen" because it is made direct. Whatever object. "For one who infers" means for one who thinks with inferential knowledge, "It was thus, it will be thus, it is thus." An object similar to that. "Belief in another" means believing, having heard another's words, "It is just as this one says." "View" is called knowledge or a tenet. "Scrutiny" means thorough observation. "Patience" means enduring, tolerating. Not going to another state. Scrutiny of a view is diṭṭhinijjhāna. Patience with the scrutiny of a view is diṭṭhinijjhānakkhanti. "The rest" means "by the power of various kamma" and so on. "By way of presentation by deities" means deities sometimes present various objects to some in dreams. Thus, also by way of presentation by deities. "Anubodha" (comprehension) is the understanding of the four noble truths by means of mundane knowledge. "Paṭivedha" (penetration) is the function of supramundane knowledge. By taking the condition of infinite form-support, it also indicates the natural strong-support condition. The connection is that the mind-continuum is the condition of infinite form-support. The power of the infinite form-support condition means that it becomes far-reaching by spreading immediately and continuously. "The influence of the infinite form-support condition" is also appropriate. How is it far-reaching? He says, "even once," and so on. Well. In "having served well," here, making it not easily forgotten later, repeated service is called serving well. Not only is that cause-and-condition power of the former mind-continuum very extensive. To show that the thinking function, which is the mind's naturally varied state, is also very extensive, it is said, "And the mind, indeed," and so on. How is it very extensive? It says, "Some sign," and so on. "Some sign" means some slight sign among various objects like the seen, heard, etc. "By those causes" means by those agents, the seen, heard, etc. "Being urged" means being impelled. "Connected with intention" means conjoined with intention. The object of the life-continuum mind is indistinct. It is connected with shaking the life-continuum and then directing the adverting mind. "In those that have obtained conditions" means in those that have obtained conditions by way of light, etc., or by way of the seen, etc. "Tadabhininnākāro" means the inclination towards those objects at all times. The attention that proceeds with that inclination. Of that which is conjoined with it. By these words, it is established that the non-arrival of objects at the pure mind-door and the shaking of the life-continuum do not occur only by the power of objects that have obtained conditions. But also by the power of the mind itself, which is engaged in the thinking function of the thought-process, conjoined with such attention. For it cannot be said that there is no inclination towards other objects. Why? Because even when attention to development is performed by undeveloped minds, by people prone to heedlessness, the inclination of the thought-process continuum towards various external objects is sometimes observed. "Just as here" means just as here, at the mind-door, even when the object of beings with form and formless beings is distinct, the arising of that object does not occur; thus is the connection. However, in the Ñāṇavibhaṅgaṭṭhakathā, the determining (voṭṭhabbana) also appears. As it says, "It is as if I saw it in a dream, or heard it." Even when saying "this is mine," it is indeed indeterminate. For there, "it is indeed indeterminate" in a dream, at the mind-door, by means of the advertence arising two or three times, it is indeed indeterminate. After that, there is a fall into the life-continuum. It is also said in the Aṭṭhasālinī: this turn is obtained at the time of speaking "it is as if I saw," "it is as if I heard," and so on. But that is said by means of the determining consciousness arising two or three times at the five doors with a slight object. "That too is indeed fit to be obtained here"— that turn too is indeed fit to be obtained at this mind-door. "When the life-continuum is stirred, for the turns of turning back"— having remained merely in the stirring of the life-continuum two times, without the process-consciousnesses arising, by means of falling into the life-continuum, for the turning back, for the futile turns, there will indeed be no occurrence even at the mind-door. Now, in this turn, there is no occurrence of process-consciousness. This being so, if it is said that that turn should not be mentioned in this collection of processes. It should indeed be mentioned. Why? To show that it is included in this group of six, "the occurrence of objects in six ways," "and in the object that has come into range," etc., is said. The occurrence of objects, being an object. In each and every subsequent turn. "The turns of registration, etc."— the turn of registration, the turn of impulsion, the turn of determining, the futile turn. But among these, the turn of registration is not obtained in the apprehension of substance and in the apprehension of name. For "substance" is a concept of form. "Name" is a concept of name. And registration does not become an object of concept. Therefore it is said "as appropriate." "Therein"— among those turns of seeing, etc., among the six turns. But now, some teachers