English
(this is the remaining text). "By means of past life-continuum"— having passed one life-continuum, in the object that has come into range, one turn; having passed two life-continua, in the object that has come into range, one, and so on, by means of the distinction of past life-continuum. "By means of registration"— the arisen turn of registration, the unarisen turn, thus by means of registration. They arrange, they think, or they establish. Kh There is a possibility of strength and weakness due to moments, just as in the five doors, even with very great objects, the object-phenomena, having reached origination, are initially weak for only one mind-moment. They are unable to come into the range of their own doors. But having passed one mind-moment, they become strong. They are able to go into the range of their own doors. And in great objects, etc., they are to be said to be weak for only two mind-moments, and so on. Not so in the mind-door, is there a possibility of objects being strong or weak due to moments. Why is there not? He says, "then," etc. There, "then" means at that time of the process of consciousness. "There" means in the mind-door. In "Here, it might be," etc. "It might be" means there might be a consideration by some. "One advertence" means there is one advertence. "Process" means the sequence of process-consciousness. The analysis is: that one advertence and that process. "Advertence" means the advertence-consciousness. The connection is: or it advertises that. "That by that impulsion" is the construction: does it advert to another's consciousness, co-arisen with that impulsion? "What here?" The meaning is: is there anything to be said in this statement? If the topic is advertence and impulsion. "That consciousness" means another's consciousness. "Even so, it is distinct" means distinct in nature from the impulsions. The connection is: it is determined in the commentary here. The construction is: even though that consciousness has ceased, it is still present for the impulsions. "Taken in terms of duration" means taken in terms of present duration. "Taken in terms of continuity" means taken in terms of present continuity. In the view of Acariya Ananda: For all advertences and impulsions, It is consciousness itself, therefore not distinct in nature. And it is present, therefore not distinct in time, it is said. In the immediately preceding condition, past and present are connected in terms of moments. If they were connected in terms of duration and continuity, a present phenomenon would be an immediately preceding condition for a present phenomenon... should not be said to be a condition. Why? Because in one advertence-process all consciousnesses are present by way of a continuous flow of duration. 138. In the Appanā section. "Appanā javana" is the object-verb phrase. "Tadārammaṇa" is the subject-verb phrase. "By the equipoise of the faculties, etc." means by the non-transgression of the five faculties such as faith, etc., one with another, by their equipoise, etc. "Parito" means all around. "Upeccā" means having approached. "Appanā-vaha-samatthabhāva" is the ability to bear or generate appanā. "By the occurrence of which" means by the occurrence of which upacāra javana. "Aciraṃ kālaṃ" means in a short time. "Paritta-jātika" is the sensuous realm (kāmāvacara) class. "Gottaṃ" is the agent-object phrase. "Is overcome" means it is being overcome by the power of development. It means it is being suppressed. "Is cut off" this, however, is a showing of the peak of the overcoming. It is said that as long as that lineage reaches cutting off, it is overcome, it is suppressed. "Overcomes the lineage" is also appropriate for gotrabhū. "The fifth" means in the fifth thought-moment. "Then the javana is said to have fallen" normally, the occurrence of javana is at most seven times. The fourth is at its peak. From the fifth onwards, it has fallen. Therefore, in that fifth moment, the javana is said to have fallen. "By the second" means by the second sound itself. "The second" means in the second thought-moment. Then the anuloma is the first javana, as it is said, "anuloma, not having obtained repetition." "By this very" means by these two sounds themselves. In the Aṭṭhasālinī, however, it seems to be permitted. For it is said there: For a dull-witted person, there are four anulomas, the fifth is gotrabhū, the sixth is the path-consciousness, the seventh is the fruition. "In other commentaries" means in the Vinaya commentaries, etc. "Because it is forbidden" because the occurrence of the fifth gotrabhū is forbidden, and it is stated "in one of the eight at the beginning," the word "niruddheti" is necessarily desired here. It is said that "immediately" means "the word division is 'immediately after cessation'". And because the word "immediately" always expects a connection, it says that the word "that" is added by a change of case ending, "it is indeed obtained by meaning 'of the ceased'". "Even though they have attained mastery" means even though they are masters. "Having run for one moment" is said in the sense of mundane absorption. Even the seventh moment of supramundane absorption arises. In the Mūlaṭīkā text, "by attaining an intermediate plane" means the gotrabhu citta is of the sense-sphere plane. The absorption is of the fine-material plane or the supramundane plane. Thus, by attaining an intermediate plane. "By attaining an intermediate object" is said with reference to the fruit-consciousness in the path of fruit-attainment. For there, the preceding conforming javanas have formations as their object. The fruit-consciousness has Nibbāna as its object. And this is merely a reason. It should be seen that the simile of the clod of earth, as stated, is appropriate here. "But this should not be seen thus" means this collection of meanings should not be seen thus. "Not long-lasting" means they do not last for a long time, hence not long-lasting. They are unsubstantial. Because they are unsubstantial, they grow more quickly. They attain growth and development more quickly. But substantial ones, because they grow with their substance, do not grow more quickly. They do not attain growth and development more quickly. Therefore, it says "those living for one year", etc. In "just so", etc., "in the fallen javanas" means in the fifth, sixth, and seventh javanas. In "and here", etc. "Like well-cooked rice" means just as rice, being well-cooked, becomes soft and weak, and does not last long. It becomes putrid even on that very day. So too are the absorption javanas. In "and since", etc. "Of the two kinds of determination" means of the determination of javana and the determination of time. "Being an immediate condition for rebirth-linking" means the volition of the seventh javana is the immediate condition, and the resultant continuum that arises immediately after it is the conditioned, and that very one at the end is the passing away. that consciousness, having arisen, is the immediate condition for rebirth-linking consciousness in another existence. Thus, by being the immediate condition for rebirth-linking consciousness, it means that it will necessarily arise. And this is merely the reason. However, the statement of the Great Commentary, "something to be said," is not rejected. In phrases like "of those continuously occurring." "Bhinnavedanāni" (having distinct feelings) means those whose feelings are distinct and dissimilar. "Āsevana paccanīkānaṃ" (opposed to repetition) means those that are contrary to the repetition condition. The analysis is "those whose feelings are not distinct." After functional impulsion, the fruit of arahantship should be seen in the path of fruit attainment. The rest here is easily understood. 139. In phrases like "in every way." Indeed, in the world, some object desired by ordinary people is not desired by the extremely exalted, like King Mandhātu. Similarly, some object not desired by those ordinary people is desired by the extremely poor, the border dwellers. Therefore, having reached the determination of desirable and undesirable objects, it does not apply to the extremely exalted and the extremely poor, but only to the ordinary. Therefore, it says "and there," etc. "Ārammaṇaṃ" (object) is the nominative case. "Vipākacittaṃ" (resultant consciousness) is the accusative case. "Kiñcī" (something) means some form. "Kismiñcī" (in something) means in some single flower. "Tena vā" (or by that) means or by that cloth of pleasant touch. The rest here is easily understood. In phrases like "the presentation of the rule of feeling." "Like the image of a face in a mirror" means just as the connection of movement, displacement, etc., and the connection of various colors of the face's image in a mirror is established according to the face itself. So too for resultants. But the connection of feeling is established according to the object itself, is the connection. There, "vedanāyogo" (connection of feeling) means connection of various feelings. "Kappetvā" (having conceived) means having thought. "Pakappetvā" (having conceived in various ways) means having thought in various ways. And it is not only for resultants that the connection of feeling occurs according to the object, is the connection. In phrases like "and this." "Even in the Commentary" means even in the Paṭṭhāna Commentary. "By way of that object" means that object "is occurring by way of a particle" is the remainder of the text. "Of five" is said referring to the four great resultant joys together with the investigating joy. "By natural extraction" means by the way of occurring naturally at all times. In the Pāli text. He by whom the faculties have been developed is one with developed faculties. "Pleasant" means delightful. "Unpleasant" means undelightful. "Should dwell" is connected with "if he doubts." "Repulsive" means unpleasant. "Perceiving as unrepulsive" means perceiving as pleasant. Thus in the rest.