English
But because of the saying, "The three-rooted action gives the three-rooted result, the two-rooted result, and the causeless result," the resultant consciousness with a two-rooted cause without prompting should occur for one who has a three-rooted rebirth-linking consciousness without prompting. Without showing that, the resultant consciousness is shown just like the cause. That does not fit with the previous method of determining the cause. It is stated only for the purpose of distinguishing the tenfold path. But the other is indeed available. Thus, in the third statement also, what is fitting shoul Not to be produced. And all this is a talk based on the result of the karma that generates rebirth. But, according to the statement, "Causal life-continuum is related to acausal life-continuum by the immediately preceding condition," the result of causal karma and its object arise even for one reborn acausally due to various karmas. The method of its arising will become clear in the Great Treatise. The Discourse on the Results of Wholesome Actions in the Sensuous Sphere is concluded. The Discourse on the Results of Actions in the Form and Formless Spheres 499. Now, to show the results of actions in the Form and Formless Spheres, it is begun again with "Which states are indeterminate?" Because the result of actions in the Sensuous Sphere is both similar and dissimilar to its wholesome action, it is not divided as following the wholesome. But the results of actions in the Form and Formless Spheres are similar to their wholesome actions, just as the shadows of elephants, horses, and mountains are similar to elephants, etc. Therefore, it is divided as following the wholesome. And actions in the Sensuous Sphere give results at any time, but actions in the Form and Formless Spheres give results without interruption, in the second existence itself. Therefore, it is divided as following the wholesome. The rest should be understood in the same way as said in the wholesome. But this is the difference: the distinction of progress, and the state of being inferior, superior, and middling, should be understood from the attainment of these jhānas. But since they cannot be produced by making any of the desires, etc., the main thing, these are without a master. The Discourse on the Results of Actions in the Form and Formless Spheres is concluded. The Discourse on the Results of Supramundane Actions 505. The results of supramundane actions are also divided as following the wholesome, because they are similar to the wholesome. Because the wholesome action in the three realms accumulates and increases the round of existence in the manner of death and rebirth, therefore it is said there, "having done, having accumulated." But the supramundane action diminishes what has been accumulated by it, and does not itself accumulate in the manner of death and rebirth. Therefore, here it is said, "having done, having developed," not "having done, having accumulated." In "Empty," etc., "path" is "wholesome from the point of view of attainment." Because of the object, because of the characteristic, and because of the coming, it obtains the name. This was extensively explained in the section on merit below. There, according to the Suttanta method, it obtains the name because of the characteristic and because of the object. This is a teaching by way of explanation. But Abhidhamma discourse is a teaching without explanation. Therefore, here it does not obtain the name because of the characteristic or because of the object, but only because of the coming. Indeed, the coming itself is the burden. That is of two kinds: the coming of insight and the coming of the path. There, the coming of insight is the burden in the place where the path has come, and the coming of the path is the burden in the place where the fruit has come. This too has been said below. This is the place where the fruit has come, therefore it should be understood that here the coming of the path is the burden. But that path, having obtained the name 'void' because of the coming, is also called 'signless' and 'undirected' because of the characteristic and because of the object. Therefore, standing in the place where it itself is to come, it gives three names to its fruit. How? This 'void path', having obtained the name solely by way of pure coming, standing in the place where it itself is to come, giving the name to its fruit, made the name 'void'. The 'void signless path', standing in the place where it itself is to come, giving the name to its fruit, made the name 'signless'. The 'void undirected path', standing in the place where it itself is to come, giving the name to its fruit, made the name 'undirected'. But these three names are obtained in this way only in the fruit-consciousness immediately after the path, not in the later part of the fruition attainment of turning over. But in the later part, it is possible to contemplate with the three insights of impermanence, etc. Then, according to the insight that has arisen and arisen, three fruits arise, named signless, undirected, and void. For them, those same are the conditioned phenomena as objects. The knowledges of contemplating impermanence, etc., are called conformity knowledges. And this that was said about the void path, the same method applies to the undirected path. This too, having obtained the name solely by way of pure coming, 'The signless path,' standing in the place of arrival itself, giving the name of its fruit, made the name 'signless.' 'The desireless path,' standing in the place of arrival itself, giving the name of its fruit, made the name 'desireless.' 'The emptiness path,' standing in the place of arrival itself, giving the name of its fruit, made the name 'emptiness.' These three names too, in the fruit-consciousness immediately after the path, are obtained in this way, not in the part of the fruition attainment that turns away. Thus, in this section on result, result-consciousnesses should be understood as three times the number of wholesome consciousnesses. Just as mundane wholesome deeds cannot cause their result to obtain dominance, so it is not with supramundane wholesome deeds. Why? For mundane wholesome deeds, the time of accumulation is different, the time of ripening is different. Therefore, they cannot cause their result to obtain dominance. But supramundane deeds, with that faith, with that energy, with that mindfulness, with that concentration, with that wisdom, not ceasing, without defect, without interruption, immediately after the path, obtain the result, therefore, they can cause their result to obtain dominance. Just as when a small fire has gone out, as soon as the fire is extinguished in the place it was, the heat disappears and there is nothing, but even when a large, blazing mass of fire is extinguished and a covering of cow dung is made, the heat does not cease, just so, with mundane wholesome deeds, one moment is the moment of action, another moment is the moment of result, like the time when the heat disappears in the place of a small fire. Therefore, it cannot cause its result to obtain dominance. But with supramundane deeds, with that faith... with that wisdom not ceasing, immediately after the path, the fruit arises, therefore, it should be understood that it causes its result to obtain dominance. Therefore, the ancients said, "There is no dominance in result, except for the supramundane." 555. In the section on the fourth fruit, Aññātāvind The faculty of one who knows, Whose task of knowledge is complete in the four truths, Or the faculty within the dhammas of those who know, Who have realized and penetrated the four truths, By the agency of the "Inda" state. In the descriptive passage, "Of those who know" means of those who have come to know. "Within the dhammas" means within the associated dhammas. "Knowing," "understanding," and so on, Have the meanings already stated. A factor of the path, included in the path, Means a factor of the fruition path, And included in the fruition path. Moreover, here is a miscellany: One faculty goes to one place, One goes to six places, One goes to one place. For the "faculty of 'I shall know the unknown'" Goes to one place, the path of stream-entry. The "faculty of knowing" goes to six places, The three lower fruits and the three higher paths. The "faculty of one who knows" goes to one place, The fruition of arahantship. In all the paths and fruits, There are, in essence, eight faculties each, Thus sixty-four supramundane faculties are spoken of. But in the text, counting nine each, they are seventy-two. In the path, it is said, "a factor of the path." In the fruition too, it is a factor of the path. In the path, it is said, "a factor of enlightenment," In the fruition too, it is a factor of enlightenment. In the moment of the path, Abstinence and desisting are mentioned, In the moment of fruition too, abstinence and desisting. There, the path is the path by virtue of being the path itself, But the fruition is called the path in dependence on the path; It is fitting to say, "included in the fruition." In the path, a factor of awakening, Is an enlightenment factor. In the fruition, a factor of the awakened one, Is an enlightenment factor. In the path, abstinence and desisting Are in terms of abstaining from and desisting from objects. In the fruition, however, they are in terms of abstinence and desisting. The discourse on supramundane results is finished. The Discourse on Unwholesome Results 556. Hereafter are the unwholesome results: The five consciousnesses of eye, ear, nose, tongue, and body, One mind-element, One mind-consciousness element, These seven cittas, Both in text and in essence, Are similar to the wholesome result cittas Mentioned below. Indeed, those are conditions due to wholesome actions, these are conditions due to unwholesome actions.