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not in terms of generation. Therefore, this is not evidence for it being a result. The exposition of the talk on the earth being a result of karma. 8. The exposition of the talk on old age and death being a result. 495. Now, the talk on old age and death being a result begins. There, for those who say, "There is karma leading to ugliness, there is karma leading to short life," in "leading to ugliness," Decay is called aging. Shortness of life is called death. There is also action that leads to that. Therefore, the view that aging and death are the result [of karma] is like that of the blind; the question is addressed to the proponent of a doctrine, the assertion to the other. In the counter-question, there is no object, for the material phenomena have no object, but for the immaterial, aging and death have no object because of the absence of the characteristic of association. 496. To the question, "Are aging and death the result of unwholesome phenomena?" one asserts with the view that one must experience aging and death as an undesirable result. For that very reason, one rejects the wholesome result of aging and death from wholesome phenomena. And further, one asserts that it is only the result of unwholesome [karma]. The question combines wholesome and unwholesome, but they do not occur at the same moment. There is no way to say that aging and death, which are indeterminate and not results, are results; therefore, the question is not asked in terms of the indeterminate. 497. In "leading to ugliness," ugliness is impure complexion. Shortness of life is the inability of life to continue for long. There, unwholesome action is a causal condition for the ugliness of material form arising from action, but because of its dissimilar nature, it is not its result. However, it is a condition for the interruption of life through the acquisition of that arising from the elements. Thus, this is called leading to that by way of circumstance, not by way of generation like the result of sense-impression, etc.; therefore, it is not evidence for the state of being a result. The rest here is similar to what was said below. Explanation of the discussion on aging and death as a result. 9. Explanation of the Discussion on the Result of the Noble Path 498. Now, there is the discussion on the result of the noble path. There, the view that the fruit of asceticism is merely the abandonment of defilements, not mental states and mental factors, is like that of the blind; the question, "Is there no result of the noble path?" is addressed to the proponent of a doctrine. There, the result of the noble path is the result of the noble path, which is the path. The attainment of the indestructible Ariya-fruit is a tenet of the other. Sāmañña means the state of a Samaṇa, this is a name for the path. For it was said, "I will teach you, monks, Sāmañña and the fruit of Sāmañña." The same method applies to Brahmañña. In "The fruit of Stream-entry is not a result," etc., with reference to the path of Stream-entry, etc., which lead to decrease, he asserts that the Ariya-fruits are not results, and rejects the fruits of giving, etc. For he understands the meaning of "leading to increase" as follows: "They go accumulating what is called result, or they go accumulating it," hence "leading to increase"; "they go decreasing the result," hence "leading to decrease." Therefore, he both asserts and rejects in this way. 500. "Kāmāvacara wholesome action is with result, leading to increase," etc., is a question of the opponent, and the assertion and rejection are of the proponent. For mundane wholesome action goes accumulating result, rebirth-linking, and the round of existence, hence "leading to increase." Supramundane wholesome action goes decreasing rebirth-linking and the round of existence, hence "leading to decrease." Thus, this is only with result, not without result merely by the statement "leading to decrease." The assertion and rejection of the proponent should be understood here with reference to this meaning. Explanation of the Discourse on the Result of Ariya-Dhamma. 10. Explanation of the Discourse on Result, Result-Dhamma, and Non-Dhamma 501. Now, there is the discourse called "Result, Result-Dhamma, and Non-Dhamma." There, since a result is a condition for another result by way of mutual condition, etc., therefore, "a result is also a result-dhamma-dhamma," is the doctrine of some, like the blind men; with reference to them, the question is of the proponent, the assertion of the other. "Is that result," he asks, "of that result-dhamma-dhamma, also a result-dhamma-dhamma?" The other rejects, with reference to the absence of giving result in the future. When asked a second time, he asserts, with reference to the arising of another result due to that condition. But if this is so, then the result of that result, If it is the result, the continuity of the round would be incurred, being asked, he rejects it out of fear of contradicting the scriptures. But in the verbal derivation of "Vipāko ti," if the result were identical with the dhamma associated with the result, the wholesome, unwholesome, and indeterminate would become identical, he rejects it. Here, in "Vipāko ca vipākadhammadhammo ca," the intention is this: He considers each of the four result aggregates as the dhamma associated with the result in the sense of being a condition among mutual conditions, and as the result in the sense of being produced by conditions, and being asked "Vipāko vipākadhammadhammo," he acknowledges "Yes." Then his own-school opponent, to challenge him, says thus: "Since you have conceded that in one moment, in the four aggregates, the result is both the result and the dhamma associated with the result, therefore their co-arising etc. is incurred." The other rejects it referring to the dhamma associated with the result, which is reckoned as wholesome and unwholesome. "Is that same thing unwholesome?" If for you, the result is the dhamma associated with the result, then that unwholesome result incurs being unwholesome. Why? Because of identity with the dhamma associated with the result. The same method applies in "Is that same thing wholesome?" etc. 502. "Mutual condition" is said only in terms of conditionality for co-arisen things, therefore it is not probative. And mutual conditionality is also stated for the great elements, but they are not results, nor are they dhammas associated with results. Explanation of the topic "The result is the dhamma associated with the result." Seventh Chapter. 8. Eighth Chapter 1. Explanation of the topic "Six Destinations" 503-504. Now, there is the topic of the six destinations. There, "six destinations along with the realm of demons," is the doctrine of some, such as the Andhakas and the Uttarāpathakas; regarding them, the question is from the own-school opponent, the affirmation is from the other. Then the own-school opponent, to challenge him based on the destinations defined in the Hair-Raising Discourse, "But these are five destinations, Sāriputta," says, "Surely, there are five destinations?" etc. The other affirms it out of fear of contradicting the scriptures. Why does the own-school opponent not accept six destinations? But surely, in "freed from the four woeful states," the asura realm is also included? True, it is included, but it is not a distinct destination. Why? Because it lacks a separate existence. For in the asura realm, the Kālakañjika asuras are included in the ghost realm, the Vepacitti assembly in the deva realm; there is no separate destination called the asura realm. Now, to illustrate this very point, the passage beginning "Surely, the Kālakañjikas" is introduced. There, "of similar complexion" means having similar form and appearance, repulsive, deformed, unpleasant to see. "Of similar enjoyment" means having similar sexual practices. "Of similar food" means having similar food such as phlegm, mucus, pus, and blood. "Of similar lifespan" means having a similar duration of life. "Marriage and giving in marriage" means both taking a maiden and giving a maiden. In the bright fortnight, "of similar complexion" means having similar form and appearance, beautiful, pleasing, lovely, possessing radiance. "Of similar enjoyment" means enjoying similar pleasures of the five strands of sense desire. "Of similar food" means having similar food such as ambrosial meals. The rest is as previously stated. Surely, "there exists an asura realm" is proof of the asura realm itself. But because it lacks a separate designation as a destination, it is not proof of a destination. Explanation of the Six Destinations. 2. Explanation of the Intermediate Existence 505. Now, there is the discussion of the intermediate existence. Here, those who, misunderstanding the sutta passage "one who attains Nibbāna in the interval," hold the view that "there exists an intermediate existence, where the being, like one with divine vision but without divine vision, like one with psychic power but without psychic power, watches for the union of parents and the proper time, remaining for a week or at most two weeks," just like the Pubbaseliyas and the Sammitiyas; regarding them, the question "does it exist?" is for one's own doctrine, the assertion is for the other's doctrine. Then, to challenge them based on the three existences spoken of by the Blessed One, he says, beginning with "the desire existence." Here is the intention: if there exists some existence called the intermediate existence, it must be one of the desire existence, etc., like one who asserts the five-aggregate existence, therefore I ask you, "is this intermediate existence of yours a desire Is it existence, or existence in the realm of form, or existence in the formless realm?" The other, unwilling, rejects everything thus. "And if there is such a thing as intermediate existence, like the boundary between these existences,