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the other two, accompanied by doubt and restlessness, which occur with a desirable object, should also be grouped together in the resultant apprehension of the object of the wholesome. However, immediately after them, it must be the apprehension of the object that is a rootless resultant, and that is taken in the sense of investigating, so there is nothing new to be taken. And they are not worthy of being grouped together in the rootless, with this intention, he does not group them. “At the end of impulsion with three roots here,” in this second teaching, to show that at the end of impulsion with three roots, apprehension of the object with three roots is fitting, he says it is fitting because it is similar to impulsion, and because another is not obtainable. The rootless apprehension of the object stated by the first Elder after the unwholesome, and after the wholesome And for one who speaks of the arising of a rooted and object-related unwholesome state immediately after (another), even though a three-rooted kamma generating rebirth produces a two-rooted or rootless result, it does not produce (it) immediately after a three-rooted impulsion, and no reason for this is seen here; this is the intention: that what is suitable should be taken, even if not stated. Or alternatively, in each respective Theravāda tradition, the explanation of volitional and non-volitional states, etc., is stated with a certain intention; that should be taken as suitable with that very intention, the meaning is that one intention should not be mixed up with another intention. "Just like the root" means just like the root of the generating kamma. "It will become manifest in the Great Treatise" means he speaks with the intention that the clear method of arising, as stated in the Pāli of the Great Treatise, will become manifest. The explanation of results of wholesome kamma in the sense-sphere is concluded. Explanation of results of kamma in the form-sphere and formless-sphere 499. "By not being immediate" means by the absence of conditions for decline. "Difference in practice, etc." means a difference in the object of practice. For example, for one who, having produced a jhana with difficult practice and slow comprehension, repeatedly enters into it, that jhana is indeed that very practice. When this (practice) is not declined, its result, when it arises, is fit to be of that very practice. But the state of being dominant desire, etc., occurs by the condition of dominance of desire, etc., existing at that moment, not by way of arrival (of the result). For example, one and the same jhana can have different dominances at different moments. Indeed, the fourth jhana is developed as the four bases of psychic power; therefore, the state of being dominant desire, etc., is not stated for the result by way of arrival. The explanation of results of kamma in the form-sphere and formless-sphere is concluded. Explanation of results of supramundane kamma 505. Just as one accumulates the cycle (of existence), so is worldly kamma, conditioned by craving, etc., said to be accumulated. But the supramundane is not so; therefore, it is not stated in that way. "By way of pure arrival" means even though there are objects with their own qualities that give the names "signless" and "undesired," (it is) not taken in the exposition of giving the name "emptiness" to the fruit. It means, by its non-existence, it is not mixed. From the coming forth, the path named emptiness and signlessness, standing in the place of its coming forth, the giving of the three names to its fruit is applied. And for the other, it should be applied in the same way. This is merely showing the method. However, for the path that has the three names from objects with qualities, even after the impermanence contemplation, standing in the place of its coming forth, the giving of the three names to its fruit is not prevented. And in the attainment of the fruit of enjoyment, by way of the coming of insight, in the acquisition of names, the acquisition of the signless name would not be like that of the path. But just as for that immediately after the path, so too for the attainment of the fruit of enjoyment, there is a distinction in the practice of jhana. Thus, when there is the acquisition of names like emptiness, it also acquires the signless name. "For the unpacified" – this is said referring to the immediate causal relationship of such faith... (etc.) ...and wisdom, because it is not interrupted by anything else. Thereby, it shows this meaning: desire and so on, being producers of desires and so on similar to themselves immediately following, being dominant, produce only the dominant ones. 555. The path that eradicates defilements, which has right view and so on, and is of a nature leading to liberation, its fruit, too, with defilements subsided, must be of a nature leading to liberation. Therefore, it is said of the fruit: "It is a factor of the path, included in the path." And having done so, in the analysis of the path, both the eight-factored path and the five-factored path are extracted for the fruits. So too are the factors of awakening. "Taking the path" – this refers to the meaning that it is called "path" due to its similarity to the path. The explanation of supramundane results is concluded. Explanation of unwholesome results 556. Just as in agreeable, and agreeable-neutral objects, there is no specific investigation in disagreeable or disagreeable-neutral objects. But the disagreeable object itself is spoken of in two ways: as excessive and as weak. The explanation of unwholesome results is concluded. Functional and indeterminate Explanation of mind-element consciousness 566. "Wind-flower" means a barren flower. It does not bear fruit even on an uncut tree. But the flower of a cut tree might bear fruit on an uncut one. Even for one whose root of existence is not cut, that which arises but does not bear fruit, is like a wind-flower. But for the other, that which arises, is like a flower of a cut-down tree. For it would bear fruit if the root of existence were not cut. Description of the Functional Mind-Consciousness Element 568. The previous occurrence, which is the condition for this mind, where craving for enjoyment is abandoned, is shown. But this mind, being devoid of investigative wisdom, arises for one who produces mere joy. Thus, it should be understood even in the case of stupa worship and so on. "Performing the practice" – this refers to the arising of mind-consciousness at the body-door, with a tangible object, for one who performs the practice. Or, referring to what is obtained through the five doors, or indeed in the five doors, referring to this very occurrence which is the cause for reviewing the abandonment of craving for enjoyment and so on, it is said here and there, "He is joyful with this mind." Thus, it is said, "It is obtained in the five doors." Having stated that the knowledge is unimpeded in past times and so on, from the saying, "All bodily actions of the Buddha, the Blessed One, endowed with these three qualities, follow knowledge," and so on (Mahāni. 156, similar in meaning), the statement "This arises for the Blessed One" should be investigated. Since there is no firm establishment due to the absence of roots for the rootless, the aspect of strength is incomplete. Therefore, in the enumeration section, it is not said, "There is the strength of concentration, there is the strength of energy." For that very reason, in the section on the collection of rootless states, the factors of jhāna are also not extracted. Therefore, in these two rootless pairs as well, the strengths are included without explicit enumeration. But since energy is present, it is stronger than other rootless states. And since here, like the mere conditionality of jhāna factors such as initial application, there is the mere strength of concentration and energy, therefore, in the descriptive section, it is stated and established as "the strength of concentration, the strength of energy." But since it is neither wholesome nor unwholesome, therefore, the intention is that "right concentration, wrong concentration," and "right effort, wrong effort" are not stated. This being the case, even in the great functional minds... Which should not be said, yet it has been said. Therefore, whether right or wrong, due to the absence of a nature that leads out, not having attained the state of a path-condition, efforts in concentration are not spoken of here in that way, it should be understood. 574. The knowledges of the faculties of others, their intentions, latent tendencies, omniscience, and unobstructedness, arising immediately after this; and the knowledges of the Twin Miracle and the attainment of great compassion, which arose immediately after the preparatory stage immediately after this, operate only on the object adverted to by this. Thus it is said: "six...etc...they grasp." Due to its great scope, it is great like a great elephant, therefore, a great elephant. Description of functional consciousnesses of the form and formless realms 577. Now, those functional states that have arisen, those should be understood. Thus, the connection should be made. By 'self-existence' the five aggregates are meant. The description of the chapter on the arising of consciousness is finished. 2. The Chapter on Form Description of the Outline Now, undifferentiated form should be classified. But it cannot be classified by establishing a temporal demarcation. Indeed, it is not possible to make a temporal demarcation of form by the arising of consciousness, due to the existence of that which arises without consciousness. And due to the arising of consciousness from many consciousnesses, and due to the non-arising of some form-producing consciousnesses in some places, there is no demarcation. And due to the non-conscious co-existence of form devoid of the two intimations.