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§ 9.

Sabbattha' pi pan ettha anitthe 膩rammane akusalavip膩k膩n' eva pa帽cavi帽帽膩nasampaticchana蝉补苍迟墨谤补苍补tad膩ramman膩ni, itthe kusala惫颈辫腻办补ni, ati-itthe pana somanassasahagat膩n' eva 蝉补苍迟墨谤补苍补tad膩ramman膩ni.

Tattha' pi somanassasahagatakriy膩javan膩vas膩ne somanassasahagat膩n' eva tad膩ramman膩ni bhavanti. Upekkh膩sahagatakriy膩 javan膩vas膩ne ca 耻辫别办办丑腻sahagat膩n' eva honti.

Domanassasahagatajavan膩vas膩ne ca pana tad膩ramman膩ni c' eva bhavang膩ni ca 耻辫别办办丑腻 sahagat膩n'eva bhavanti. Tasm膩 yadi somanassa-patisandhikassa domanassasahagatajavan膩vasane 迟补诲腻谤补尘尘补苍补蝉ambhavo natthi. Tad膩 yam ki帽ci paricitapubbam paritt膩rammanam膩rabbha 耻辫别办办丑腻sahagata蝉补苍迟墨谤补苍补m uppajjati. Tamanantaritv膩 bhavangap膩to' va hot墨' ti' pi vadanti 膩cariy膩. Tath膩 k膩mavacarajavan膩vas膩ne k膩m膩yacarasatt膩nam 办腻尘腻惫补肠补谤补dhammesv' eva 膩rammanabh奴tesu tad膩rammanam icchant墨' ti.

§ 10.

K膩me javanasatt膩ramman膩nam niyame sati
Vibh奴te ti mahante ca tad膩rammanam墨ritam.
Ayam' ettha Tad膩rammana Niyamo.

 

(translation)

§ 9.

Here, under all circumstances (i.e., in both sense-door and mind-door) when an object (12) is undesirable, the five sense-impressions, reception, investigation, retention (that arise) are immoral resultants. If desirable, they are moral resultants. If the object is extremely desirable, investigation and retention are accompanied by pleasure.

In this connection, at the end of functional javanas accompanied by pleasure, there arise retentive thought-moments also accompanied by pleasure. At the end of functional javanas, accompanied by equanimity, the retentive thought moments are also accompanied by equanimity.

But at the end of javanas, accompanied by displeasure, the retentive thought- moments and the bhavangas are also accompanied by indifference. Hence to one whose rebirth-consciousness is accompanied by pleasure, if, at the end of javanas, accompanied by displeasure, retentive thought-moments do not arise, then, there arises an investigating consciousness accompanied by indifference, hanging on to some sense-object with which one is familiar before. Immediately after, the teachers say there is subsidence into the life-continuum.

Likewise they expect retention at the end of Sense-sphere javanas to the Sense-sphere beings, only when Sense-sphere phenomena become objects.

§ 10.

Retention occurs, they say, in connection with 'clear' and 'very great' objects when there is certainty as regards the Sense-sphere javanas, beings, and objects.

Herein this is the procedure of retention.

 

Notes:-

12. Objects - 膩rammana

The desirability or undesirability of an object is determined not according to individual temperament, but according to its intrinsic nature. The resultant consciousness conditioned thereby is regarded as the effect of one's good or bad action.

The sight of the Buddha will perhaps be repulsive to a staunch heretic. His javana thoughts will naturally be unwholesome. But the passive wholesome resultant eye-consciousness, caused by a past good kamma, is a kusala 惫颈辫腻办补. This 惫颈辫腻办补 is not conditioned by his will, but is an inevitable consequence. The javana process, on the contrary, is conditioned by his own will.

Again, for instance, the mere sight of excreta will be a source of delight to an ordinary dog. The object is generally undesirable and is a bad effect (akusala 惫颈辫腻办补), but the javana process caused thereby will be wholesome to the dog. The accompanying feeling will also be pleasurable.

Although even an Arahat experiences an akusala 惫颈辫腻办补 at the sight of an undesirable object, his javana process will neither be wholesome nor unwholesome. The accompanying feeling will be one of equanimity.

Now, when an undesirable object is presented either through the mind-door or five sense-doors, the sense-impressions, reception, investigation, retention that occur in the respective thought-processes, are all bad effects (akusala 惫颈辫腻办补s). The accompanying feeling is invariably 耻辫别办办丑腻, except in the case of body-impression which is dukkha. These thought-moments are the inevitable results of past bad actions.

If the presented object is desirable, then the afore-said thought-moments are all good effects (kusala 惫颈辫腻办补s). Here too the accompanying feeling is 耻辫别办办丑腻, except in the case of body-impression which is sukha. All these thought-moments are the results of past good actions.

When the object is extremely desirable, the feeling of the 蝉补苍迟墨谤补苍补 moment differs. Instead of 耻辫别办办丑腻 it is somanassa.

The 迟补诲腻谤补尘尘补苍补蝉 followed by Sense sphere functional javanas, accompanied by pleasure, are also associated with a similar feeling. Likewise the 耻辫别办办丑腻 javanas are followed by 耻辫别办办丑腻 迟补诲腻谤补尘尘补苍补蝉.

As a rule the preceding javanas and the subsequent 迟补诲腻谤补尘尘补苍补蝉 possess a similar feeling. Somanassa is followed by somanassa, and 耻辫别办办丑腻 by 耻辫别办办丑腻.

What happens when the javanas are accompanied by domanassa as there are no domanassa 迟补诲腻谤补尘尘补苍补蝉?

If the rebirth-consciousness (patisandhi-citta) of the person is accompanied by somanassa, then when javanas are accompanied by domanassa, the 迟补诲腻谤补尘尘补苍补蝉, if they occur, will be accompanied by equanimity (耻辫别办办丑腻-sahagata), but if 迟补诲腻谤补尘尘补苍补蝉 do not occur, then an adventitious 耻辫别办办丑腻 蝉补苍迟墨谤补苍补, without any special function, will intervene for one moment. This adventitious thought-moment is technically termed 腻驳补苍迟耻办补产丑补惫补苍驳补. Usually the object of the javanas and that of the 迟补诲腻谤补尘尘补苍补蝉 are identical. But in this particular case the objects differ. The object of this 蝉补苍迟墨谤补苍补 is another 办腻尘腻惫补肠补谤补 object with which one is familiar in the course of one's life. This object is termed paritta (smaller or lesser) in comparison with the higher r奴pa, ar奴pa and lokuttara objects.

If, on the other hand, the rebirth-consciousness is not associated with somanassa, then the 迟补诲腻谤补尘尘补苍补蝉 therein become 耻辫别办丑腻 as are the bhavangas that follow.

It should be noted that 迟补诲腻谤补尘尘补苍补蝉 occur only at the end of 办腻尘腻惫补肠补谤补 javanas, only to 办腻尘腻惫补肠补谤补 beings, and only in connection with 办腻尘腻惫补肠补谤补 objects, which are either 'very intense' or 'clear.'