English
and which would have been liable to arise if the aforementioned application of killing had not been done, is killed. Or, even if the mere mind-and-mental-factors continuum is not the object of the application of killing, because its existence in the five-constituent existence is dependent on the material continuum, by means of the application of cutting off the life-faculty, applied by another to the material continuum, when the arising of the material form, which is bound to its production, is obstructed, there is a severance. Thus, the impossibility of life-taking does not exist. Nor is life-taking without cause. And the application is not without purpose, because by means of the application made to the present formations, the subsequent group of formations, which would have been liable to arise, does not arise in that way. Because the momentary death of momentary formations is not intended here as death, and because the death of the continuum is caused in the manner described, death is not without cause. Nor is the application of life-taking without an agent, even in inert formations, which are merely helpful by their presence, because the designation of an agent is established for causes that are determined to produce their respective appropriate results, just as "the lamp illuminates, the moon illuminates." Nor is life-taking desired for a mere cluster of mind and mental factors accompanied by the intention to kill, because it is acknowledged only for that which persists as a continuum. And the accomplishment of purpose is seen in lamps, etc., which operate as a continuum. Therefore, one is bound by the karma of life-taking. And this consideration should be explained in the case of taking what is not given, and so on, as appropriate. It is not possible to cause to cease, not possible to cause to cease by effort. is possible. It is said according to the opinion of the Minor Reciters that it is merely seven or eight moments of impulsion. But the Connected Reciters, having spoken of two continuities, "continuity of matter and continuity of mind," say: "When one has stepped on water and gone, as long as the line of water stepped on at the bank does not become clear; when one has come from a journey, as long as the warmth in the body does not subside; when one has come from the sun and entered a room, as long as the state of darkness does not disappear; when one is in the inner room contemplating a meditation object, and opening a window during the day, looks out, as long as the flickering of the eyes does not subside— this is called the continuity of matter. Two or three moments of impulsion are called the continuity of mind." Having said this, they say, "Both of these are called present in continuity." But the Middle Reciters say: "What is included in one or two moments of continuity is present in continuity. There, one sitting in darkness and going to a place of light, the object is not yet clear. As long as it is not clear, the continuity of matter or continuity of mind occurring in this interval is to be known as one or two moments of continuity. Even for one who has walked in a place of light and entered a room, the form does not immediately become clear. As long as it becomes clear, the continuity of matter or continuity of mind occurring in this interval is to be known as one or two moments of continuity. And standing far away, having seen the hand gestures of washermen and the striking of bells and drums, one does not yet hear the sound. As long as one hears it, in this interval too, one or two moments of continuity are to be known." And here, for one who has entered a room from a place of light, and for one who was already sitting there, as long as the form becomes clear, half the time is mostly unclear, and half the time is mostly clear. Taking both of these, it is said "two moments of continuity." This is not universally applicable, as for some, it becomes clear quickly, so "one or two moments of continuity" also includes "one." By way of similar continuity, that is, by way of similar continuity such as wholesome, unwholesome, joy, equanimity, etc. By this, the continuity of formless states is shown. And the seven or eight impulsion-moments should be understood only in terms of sense-sphere impulsion, not in terms of other impulsions. For these are not limited times; even the life-continuum and so forth that occur in between should be understood as included within them. But by "coming from the heat" and so on, he shows the continuity of form. "It becomes dark" means the darkness does not disappear. Here, "continuity-present" is found in the commentaries, "duration-present" in the suttas. Thus, in the Bhaddekaratta Sutta, referring to the duration-present, it is said: "Friends, whatever is mind, and whatever are phenomena, both of these are present. If consciousness is bound by desire and lust in that present, then because consciousness is bound by desire and lust, it delights in that. Delighting in that, it is drawn into those present phenomena." (MN 3.284) Here, "mind" refers to consciousness together with its associated factors. "Phenomena" are the object-phenomena. Or "mind" is the mind-base. "Phenomena" are the formless aggregates like feeling and so on. "Both of these are present" means that both of these are duration-present. "Consciousness" is the consciousness of craving. For that is bound in that present by way of desire and lust. "Delights" means it delights with the delight of craving and views. And being such, due to the absence of full understanding of the object, he is drawn into those present phenomena; meaning, he is pulled by craving and views. And here, because it is stated "the twelve sense-bases are one present," the desire and lust arising there have a duration-present object, not a moment-present object, it is understood. "Being" means the continuity of aggregates. For there is the designation of a being there. "Life faculty" means the life faculty of form and formless states. For when the life faculty of form is destroyed, the other also perishes due to its connection with it. "That is just as stated" means that the method of destroying the life faculty is just as stated below. "Atipāta" (destruction) is the excessive causing to fall in between for that which is naturally falling on its own, not allowing it to fall slowly, but quickly... "Stretching" is the meaning. Or, having overcome with weapons and so on, causing to fall is "excessive falling." The excessive falling of life is "taking life." That volition by which, due to causing harm to the great elements which are the support of the functioning life-faculty, the great elements arising from those great elements will not arise— that murderous volition, giving rise to such an application, is "taking life." Therefore, it is said, "by which volition," and so on. "Striking" is the accomplishment of the intended purpose by murderous volition accompanied by bodily intimation. "Ordering" is the accomplishment of the intended purpose by murderous volition accompanied by verbal intimation. Therefore, it is said, "desiring to make known, one does not make known," and so on. "Placing near" is the placing near of swords and so on for him. Showing the meaning stated in the commentaries concisely, it says "in brief," and so on. There, "reciting spells" means reciting mantras. Now, showing the meaning elaborated in the commentaries, it says, "but in the commentaries," and so on. There, "Atharvaṇikas" are those who know the Atharvaṇa Veda. "They apply Atharvaṇa" means they apply the mantra prescribed in the Atharvaṇa Veda according to the method stated therein. Indeed, Atharvaṇikas, having eaten salt-free food for seven days, having spread grass and lain on the ground, having practiced asceticism, on the seventh day, having prepared a cremation ground, having stood on the seventh step, having repeatedly turned their hand, recite the spell with their mouth; then their work succeeds. "By the opposing army" — this connects with the two words below or above. "They produce calamities" means they produce affliction by releasing scorpions and so on for the purpose of biting and killing. "It comes" is calamity. "Calamity" is greater affliction than that. "Pajjaraka" is irregular fever. "Sūcika" is a pain that proceeds as if piercing the limbs and minor limbs with needles. "Visūcika" is dysentery with pain. "Pakkhandiya" is bloody dysentery. "Having turned the spell" means having recited one's own spell, such as the Gandharva spell, which has been prepared for use, according to the order of mantra recitation. "By them" means those... With these things. "Payojana" means what is occurring. "Disvā" and so on, are said in due order for what is seen, what is sad, etc. "Dvattibyāmasatappamāṇanāguddharaṇe" means in the lifting up of nāgas standing after having created huge bodies of two or three hundred cubits in measure. "Kumbhaṇḍānaṃ" means of the Kumbhaṇḍ deities. For these deities have large bellies, and their secret parts are also large like a pot, therefore they are called "Kumbhaṇḍā." Even though Vessavaṇa is the chief of yakkhas, since the death of the Kumbhaṇḍas by the weapon of the eye is mentioned here, his authority over them should also be understood. "Keci" means the Mahāsaṅghikas. The reading "Aho vata yaṃ taṃ kucchigataṃ gabbhaṃ na sotthinā abhinikkhameyyā" is more beautiful. "Aho vatāyaṃ ta" is also a reading. It should be said: "May this woman's womb-contained embryo not emerge safely." "Kulumbassa" means of the embryo, or of the family, it is said to be of the household. "Bhāvanāmayiddhiyā" means they speak with reference to the power of determination. The destruction of power is like the breaking of a pot, the harming of others is like the extinguishing of fire - this is the comparison. "Taṃ tesaṃ icchāmattamevā" - in this regard, this is the deliberation: You speak of harming others by psychic power.