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811.Imassa pana ñāṇassa anantaraṃ tasseva vipākabhūtāni dve tīṇi vā phalacittāni uppajjanti.
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15.Immediately next to that knowledge, however, there arise either two or three fruition consciousnesses, which are its result.
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Anantaravipākattāyeva hi lokuttarakusalānaṃ "samādhimānantarikaññamāhū"ti (khu. pā. 6.5) ca "dandhaṃ ānantarikaṃ pāpuṇāti āsavānaṃ khayāyā"ti (a. ni. 4.162) ca ādi vuttaṃ.
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For it is owing to this very fact that supramundane profitable [consciousness] results immediately that it is said, “And which he called the concentration with immediate result” (Sn 226), and “Sluggishly he reaches what has immediate result for the destruction of the cankers” (A II 149), and so on.
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Keci pana ekaṃ dve tīṇi cattāri vā phalacittānīti vadanti, taṃ na gahetabbaṃ.
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16. Some, however, say that there are one, two, three, four, or five fruition consciousnesses. That is inadmissible.
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Anulomassa hi āsevanante gotrabhuñāṇaṃ uppajjati.
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For change-of-lineage knowledge arises at the end of conformity’s repetition,
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Tasmā sabbantimena paricchedena dvīhi anulomacittehi bhavitabbaṃ.
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so at the minimum there must be two conformity consciousnesses, since one alone does not act as repetition condition.
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Na hi ekaṃ āsevanapaccayaṃ labhati, sattacittaparamā ca ekāvajjanavīthi.
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And a single series of impulsions has a maximum of seven [impulsion] consciousnesses.
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Tasmā yassa dve anulomāni, tassa tatiyaṃ gotrabhu catutthaṃ maggacittaṃ tīṇi phalacittāni honti.
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Consequently, that series which has two conformities and change-of-lineage as a third and path consciousness as fourth has three fruition consciousnesses.
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Yassa tīṇi anulomāni, tassa catutthaṃ gotrabhu pañcamaṃ maggacittaṃ dve phalacittāni honti.
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That which has three conformities and change-of-lineage as fourth and path consciousness as fifth has two fruition consciousnesses.
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Tena vuttaṃ "dve tīṇi vā phalacittāni uppajjantī"ti.
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That is why it was said above, “There arise either two or three fruition consciousnesses.”
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Keci pana yassa cattāri anulomāni, tassa pañcamaṃ gotrabhu chaṭṭhaṃ maggacittaṃ ekaṃ phalacittanti vadanti, taṃ pana yasmā catutthaṃ pañcamaṃ vā appeti, na tato paraṃ āsannabhavaṅgattāti paṭikkhittaṃ.
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17.Then some say that which has four conformities and change-of-lineage as fifth and path consciousness as sixth has one fruition consciousness. But that is refuted because it is the fourth or fifth [impulsion] that reaches [the path], not those after that, owing to their nearness to the life-continuum (see IV.75).
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Tasmā na sārato paccetabbaṃ.
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So that cannot be accepted as correct.
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812.Ettāvatā ca panesa sotāpanno nāma dutiyo ariyapuggalo hoti.
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18. And at this point this stream-enterer is called the second noble person.
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Bhusaṃ pamattopi hutvā sattakkhattuṃ devesu ca manussesu ca sandhāvitvā saṃsaritvā dukkhassantassa karaṇasamattho hoti.
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However negligent he may be, he is bound to make an end of suffering when he has travelled and traversed the round of rebirths among deities and human beings for the seventh time.
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Phalapariyosāne panassa cittaṃ bhavaṅgaṃ otarati, tato bhavaṅgaṃ upacchinditvā maggapaccavekkhaṇatthāya uppajjati manodvārāvajjanaṃ, tasmiṃ niruddhe paṭipāṭiyā satta maggapaccavekkhaṇajavanānīti.
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19.At the end of the fruition his consciousness enters the life-continuum. After that, it arises as mind-door adverting interrupting the life-continuum for the purpose of reviewing the path. When that has ceased, seven impulsions of path reviewing arise.
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Puna bhavaṅgaṃ otaritvā teneva nayena phalādīnaṃ paccavekkhaṇatthāya āvajjanādīni uppajjanti.
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After re-entry into the life-continuum, adverting, etc., arise again in the same way for the purpose of reviewing fruition, and so on.
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Yesaṃ uppattiyā esa maggaṃ paccavekkhati, phalaṃ paccavekkhati, pahīnakilese paccavekkhati, avasiṭṭhakilese paccavekkhati, nibbānaṃ paccavekkhati.
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With the arising of these he reviews the path, he reviews the fruition, he reviews the defilements abandoned, he reviews the defilements still remaining, and he reviews Nibbāna.
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So hi "iminā vatāhaṃ maggena āgato"ti maggaṃ paccavekkhati, tato "ayaṃ me ānisaṃso laddho"ti phalaṃ paccavekkhati.
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20.He reviews the path in this way, “So this is the path I have come by.” Next he reviews the fruition after that in this way, “This is the blessing I have obtained.”
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Tato "ime nāma me kilesā pahīnā"ti pahīnakilese paccavekkhati.
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Next he reviews the defilements that have been abandoned, “These are the defilements abandoned in me.”
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Tato "ime nāma me kilesā avasiṭṭhā"ti uparimaggattayavajjhe kilese paccavekkhati.
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Next he reviews the defilements still to be eliminated by the three higher paths, “These are the defilements still remaining in me.”
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Avasāne ca "ayaṃ me dhammo ārammaṇato paṭividdho"ti amataṃ nibbānaṃ paccavekkhati.
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And lastly he reviews the deathless Nibbāna in this way, “This is the state (dhamma) that has been penetrated by me as object.”
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Iti sotāpannassa ariyasāvakassa pañca paccavekkhaṇāni honti.
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So the noble disciple who is a stream-enterer has five kinds of reviewing.
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Yathā ca sotāpannassa, evaṃ sakadāgāmianāgāmīnampi.
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21.And as in the case of the stream-enterer, so also in the cases of the once- returner and non-returner.
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Arahato pana avasiṭṭhakilesapaccavekkhaṇaṃ nāma natthīti.
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But the Arahant has no reviewing of remaining defilements.
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Evaṃ sabbānipi ekūnavīsati paccavekkhaṇāni nāma.
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So all the kinds of reviewing total nineteen.
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Ukkaṭṭhaparicchedoyeva ceso.
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This is the maximum number.
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Pahīnāvasiṭṭhakilesapaccavekkhaṇañhi sekkhānampi hoti vā na vā.
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Trainers may or may not have the reviewing of the defilements abandoned and those still remaining.
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Tassa hi paccavekkhaṇassa abhāveneva mahānāmo bhagavantaṃ pucchi "kosu nāma me dhammo ajjhattaṃ appahīno, yena me ekadā lobhadhammāpi cittaṃ pariyādāya tiṭṭhantī"ti (ma. ni. 1.175) sabbaṃ vitthārato veditabbaṃ.
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In fact it was owing to the absence of such reviewing that Mahānāma asked the Blessed One, “What state is there still unabandoned by me internally owing to which at times states of greed invade my mind and remain? ” (M I 91) all of which should be quoted.
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