English
"Of them" means of the Arahants. In the Pāli text. "Joyful" means filled with joy. "Dejected" means filled with dejection. In the Pāli text. "He pervades with loving-kindness" means he pervades with a mind of loving-kindness saying, "May this being be free from enmity," and so on. "He brings to mind by way of elements" means just as my body too is a collection of the four elements. Therein, not even one element is repulsive or unrepulsive. It is merely of the nature of emptiness and voidness. Just so, he brings to mind by way of elements, saying, "This being's body too," and so on. "Or for the unbeautiful" means or for the meditation on the unbeautiful. It is said by the mind of meditation on the unbeautiful. Or "for the unbeautiful" means for the state of unbeautifulness of that. Devanāṭakā are called celestial dancers. Those whose leprosies are putrid are putrid leprosies. "Bodies" means body parts. He whose body has putrid leprosies is one with a body of putrid leprosies. "Putrid" means exuding. "They are endowed with feelings," thus others say, is the connection. Therefore, it becomes a condition, is the connection. How it becomes a condition, he says, "by seeing the advantage," and so on. Therein, "in the commentary" means in the Visuddhimagga commentary. "By seeing the Buddha's perfect enlightenment" means by seeing the perfect enlightenment of the Buddha, who is one's own teacher. "By seeing one's own attainment" means by seeing one's own attainment thus: "We, however, are freed from such suffering." "In the form of a skeleton-ghost" means in the ghost-body of a heap of bones, without flesh and blood. "Leper" means leper of the body. In the commentary, in the Dhammapada commentary. In the exceedingly desirable, like the beauty of a celestial nymph. In the exceedingly undesirable, like a body with putrid leprosy. "That which has become a basis," that which has become a place of origin. "Of those beings," the genitive case in the sense of agent. "Both of those," both of those apprehensions. "Of them," of those worldly people. "It occurs only by way of perversion," the apprehension of exceedingly desirable things, like the beauty of a celestial nymph, as exceedingly desirable, occurs only by way of perversion. Why? Because in the exceedingly desirable things, like the beauty of a celestial nymph, there is no perverted perception of exceedingly desirability. In the Vibhāvanī text. "By occurrence," by occurring. Because it was stated while standing on the intention of the commentary, "It should indeed be investigated," was said out of respect for the commentary. But in terms of meaning, it means that it is inappropriate. This method applies elsewhere as well. "Devoid of the eye of Dhamma," devoid of the eye of knowledge that discerns Dhamma. "Only wholesome and unwholesome deeds," only the wholesome and unwholesome deeds that arise in those devoid of the eye of Dhamma. In the verse. "Forms," the connection is that they are not disturbed by forms. "Sounds," the same method applies to sounds and so on. "Are not disturbed" means they do not waver, they do not tremble, their minds do not change. Similarly, even after the javana of equanimity and action, those tadārammaṇa states should be accompanied by feelings of joy and equanimity. This is the connection. In the Mūlaṭīkā text. "Being tadārammaṇa," by being tadārammaṇa, by the nature of being tadārammaṇa. "Somewhere," somewhere in the Abhidhamma Pāḷi. "And when that is present," when that tadārammaṇa, which follows the javana of action, is present. This bhavaṅga follows, this is the connection. It is connected like a river current following a boat going against the current. "Only the javana with diffusion," it is appropriate that only the wholesome and unwholesome javana, which is accompanied by the swiftness of spreading in various ways over hundreds of thousands of objects in a single moment, by way of defilements and perversions, follows. But not the javana of action. "Ubandhati" means "fitting," this is the explanation. "One who is endowed with six-limbed equanimity" means one who, upon seeing a form with the eye, is neither joyful nor sorrowful, but dwells in equanimity— one who is endowed with the equanimity that is complete with six limbs by way of the six doors, as stated. "Vattanaṃ" is "vutti" (conduct). "Santa vutti" means "one whose conduct is peaceful." Considering that, he says, "But in the Paṭṭhāna," and so on. In "Yadi cetaṃ vucceyyā" (If this were to be said), "etaṃ" (this) refers to this statement "kriyā byākateti" (action is indeterminate), and so on. "Tasmiṃ" (in that) means in that statement. "Evamādinā" (in this way, and so on) means in this manner, and so on. In the Vibhāvanī commentary. "Uttaraṃ" (further) means the refutation. "Vipassanācāra vasena" (by way of the practice of insight) means by way of the occurrence of insight. "Tesaṃ" (of them) refers to joy and sorrow. "Itarītarānantara paccayatā" (the condition of mutual immediacy) means the condition of mutual immediacy. "Therena" (by the Elder) means by Elder Anuruddha. All those objects, and all bhavangas (life-continuums). "Samudā caranti" (they move about) means they move about for a long time. "Etāni hi" (for these), and so on, shows the reason and justification for the irregular occurrence of tadārammaṇas (registering consciousness) immediately after those eighteen javanas (impulsive consciousnesses). "Sambhavati" (it arises) means it arises by this, thus "sambhava" (origin). The origin of tadārammaṇa is "tadārammaṇa sambhava." Alternatively, to show these two meanings, "sambhavanaṃ" (arising) and "uppajjanaṃ" (coming into being) as "sambhava," it is said "tadārammaṇa sambhavo," and so on. In "Yesaṃ panā" (but for whom), and so on. "Yesaṃ" (for whom) means for which individuals. "Itarāni" (the others) refers to those other than the two equanimity-accompanied investigating consciousnesses. It is said, "Na honti ti na vattabbāni" (they should not be said not to exist). If so, why were they not mentioned by the Elder here? Because they were not mentioned in the Aṭṭhasālinī, they were not mentioned here. But why were they not mentioned in the Aṭṭhasālinī? Because they fall under the rule of majority, they were not mentioned. But to show the meaning that they were not mentioned because they were unobtainable, he says, "Aṭṭhakathāyaṃ panā" (but in the commentary), and so on. "Upekkhāsahagata santīraṇa dvayameva vuttaṃ" (only the two equanimity-accompanied investigating consciousnesses are mentioned) is said as being in the state of adventitious bhavanga. As it is said, "Athassa yadā somanassa sahagatappaṭisandhikassa" (then when for one whose rebirth-linking is accompanied by joy). Having produced jhāna in existence, when one reflects, "My excellent dhamma, the jhāna, has been lost through negligence," and sorrow arises due to regret, what arises then? Indeed, sorrow after joy, and joy after sorrow, is prohibited in the Paṭṭhāna. When impulsion occurs concerning a sublime dhamma, then the object is also prohibited there. Then arises the root-conditioned mind-consciousness element, accompanied by equanimity, either as a wholesome result or an unwholesome result. What is its object? One of the limited dhammas, such as form, etc. For among these, whatever comes into range at that time, it should be understood that this consciousness arises with that as its object. Thus, in the commentaries, only the two investigating consciousnesses accompanied by equanimity, corresponding to the impulsion accompanied by sorrow, are said to be in the state of adventitious bhavaṅga. "This is also appropriate," meaning that at the end of unwholesome impulsion, this root-conditioned adventitious bhavaṅga is indeed appropriate. "After impulsion accompanied by sorrow, there is only a fall into bhavaṅga," meaning there is only a fall into the root bhavaṅga accompanied by equanimity. There is no need for adventitious bhavaṅga. Why? Because of rebirth with equanimity. There is no possibility of tadārammaṇa. Why? Because in those objects, the tadārammaṇa sequence is not possible. Indeed, the tadārammaṇa sequence is not possible in very great objects or in unclear objects. Nor is there a possibility of root bhavaṅga. Why? Because that bhavaṅga of joy, which is the root bhavaṅga, is contradictory to the impulsion of sorrow. "Therefore," means for this reason. "One" means one result accompanied by equanimity. Similarly, for one who produces sorrow, there is no possibility of tadārammaṇa. And there is no possibility of root bhavaṅga. Therefore, after sorrow, in six... (etc.) ...it occurs. This is the connection. There, "for him" means for one whose rebirth is accompanied by joy. There is no possibility of tadārammaṇa. Why? Even when the objects are very great or very clear, joy... And because *tadārammaṇa* is contrary to *javana*. And because *upekkhā tadārammaṇa* is contrary to the object. For *upekkhā tadārammaṇa* does not arise in an exceedingly desirable object. But in *mahaggata* and *paññatti* objects, neither *tadārammaṇa* arises at all. Nor is there the possibility of a root *bhavaṅga*. Why? Because it is contrary to *javana*. In "And here," and so on. "In all phenomena" means in all object-phenomena. "First attention" refers to the function of adverting. In the Suttanta text. "Born of that" means arisen from the falling and going of those objects. Or they say "born of that" means "corresponding to that." "Of the consciousness part" means of the eye-door consciousness portion. "Whence" means at which time. How does it not arise without adverting? He says, "If with adverting," and so on. In "Here it might be," and so on. But just as it is without adverting and with a different object, so is the connection. "Even of one" means there is no fault even in one adventitious *bhavaṅga*. And it is not in the Great Commentary. But it is in the Aṭṭhasālinī. "Because of agitation"