English
this refutes the wrong view. For when there is diversity, by way of continuity, there is a sense of unity. Like a rope tied to a tree on the near bank, the karma-object, etc., tied to the existence of the former state of being, should be seen. Consciousness is like a man. Craving is like his desire to cross the boundary. The throwing volitions are like the effort to cross. And just as that man, establishing himself on the far bank, whether enjoying something tied to a tree on the far bank or not enjoying it, establishes himself solely by strong efforts on the ground, so too this (consciousness), tied to the existence of another state of being, supported by the heart-base, whether enjoying in the five-constituent existence or not enjoying in the four-constituent existence, proceeds solely by karma associated with the object. There, "enjoying" means "reaching," the meaning is "obtaining." "From the linking of another existence, etc." means "from the initial connection of another existence." Or, "another existence, etc." refers to the intervals of existences, wombs, destinies, consciousness-stations, and abodes of beings. The meaning is "from the linking of these." "Karma" means karma that generates rebirth. "Volitions" means the throwing volitions accompanied by consciousness of impulsion close to death. Here, regarding "caused by sound, etc.": an echo is caused by sound, a lamp by another lamp, etc., a seal by an impression, a shadow by a face in a mirror, etc. "They arise without going elsewhere" means they are caused by sound, etc., without going to the place of the sound-cause, etc., because they did not exist before that. In the same way, this rebirth-consciousness does not go to the place of the cause and become caused by it, because it did not exist before that. Therefore, it does not come from the place of the cause, from the former existence, like echoes, etc., from the place of sound, etc. Nor does it arise there without a cause, like echoes, etc., without sound, etc. — this is the meaning. Or, "they arise without going elsewhere" means having been present in the place of the cause before, they do not become caused by it by going elsewhere from there, because they did not exist before their arising. ...nor are they without causes like sounds, it should be connected in the manner stated, "so too is this." "This method" means that in seeds, sprouts, and so forth, in all things arisen from cause and condition, the connection should be made as appropriate. Here too, if there were absolute identity of consciousnesses arisen from cause and condition, a human being would not become a deva, and if there were absolute difference, the fruit would not belong to the doer of the kamma. Then, just as in the case of "the seed of the red, the fruit of the red," the usage "formerly, venerable sir, I was a seer named Rohitassa" would be lost. Therefore, here, when there is a continuum, in things arisen from cause and condition, neither absolute identity nor absolute difference should be assumed. Here, by refuting absolute identity, the view "happiness and suffering are self-made" is dispelled. By refuting absolute difference, "happiness and suffering are made by another" is dispelled. By stating their arising from cause and condition, "arisen by chance" is dispelled. "Here" means in one continuum. The cultivation of the four sweet, lac-dye, and other flavors is the preparation of mango, citron, and other seeds. Here, the being is like the seed, the kamma is like the preparation. The succession of sprouts from the seed is like the succession of rebirth-consciousness and so forth in the being. The existence of the sweet or red-colored fruit arisen there, belonging to that very seed, and from that very preparation, is to be understood as the existence of the fruit belonging to that very being who performed the kamma, and from that very kamma. The learning of knowledge, the practice of skills, and the use of medicine done in a child's body do not go to the old body. Yet, due to that, skill in knowledge, knowing of skills, and freedom from illness occur in the old body. And that does not belong to another, because it arises only in the old body that is included in that continuum. And it does not arise from anything else without the applied learning of knowledge and so forth, because in their absence, it does not exist. So too here, in the continuum, the fruit that arises, it belongs to no other, nor is it from another. By "not from another," it shows the non-existence of the fruit in the absence of formations. sets it, and does not prevent other conditions. As for what was said, the remaining phrase is, “there we speak.” Or, the connection is, “when there is no enjoyer, the convention of an enjoyer is established.” “It bears fruit” means the convention that bears fruit. Even so, it means that when there is no doubt and the aforementioned faults are avoided, it is established. “Before it arose” means before the moment of karmic accumulation. “And afterwards” means after the arising of the ripening. And if the conditions are those whose ripening has not yet matured, it is the same as those whose ripening has matured, and they too might bear fruit—to prevent this doubt, it is said, “nor are they always fruit-bearing.” “By existing or by not existing” — with this, it avoids the aforementioned faults by relying on existence and non-existence. The mere act of doing that, the mere act of performing that action, whether it be an act of guarantee, an act of purchasing goods, or an act of taking a loan. That very act becomes the condition for the repayment for that purpose, for giving a counter-item, and for giving a loan; the meaning is that the fruit is the repayment that has not yet borne fruit, and so on. “Without distinction” means without making distinctions such as “the triple-rooted for the triple-rooted,” but generally, in a collective sense. Everywhere, the proximate support condition should be connected with strong karma. “For the weak is not a proximate support condition”—this will be stated in the commentary on the Paṭṭhāna. “Without distinction” includes all meritorious formations. In “the twelve kinds of unwholesome volitions,” it should be considered why volitions accompanied by restlessness are included. The condition for one consciousness is likewise at rebirth, but not in the course of existence; the rule of being a condition for only one is at rebirth, but not in the course of existence. For in the course of existence, it is a condition for all seven—this is the intention. It was said, “likewise, in the divine realms of the sense sphere, there are no undesirable forms, etc.” But how can there not be undesirability in the withered garlands, etc., at the time of the appearance of the omens of death for the devas? “That same in two existences”—here, the mental formation, even with twenty-nine kinds of volitions, is one in its nature as a mental formation. having brought it up, it was said, "It is that very one." But a part of it, the mental formation of the sense-sphere, should be seen as a condition for thirteen or nine. For the aggregate is said to be by way of being a partial condition. And where an elaborate exposition has been made, wishing to make only a brief exposition from existence onwards, he said, "from the beginning onwards." Thus, "in two existences," and so on, was said. By "by way of the third jhana plane," it should be understood that the fourth jhana plane and the non-percipient realm are included by way of the commonality of one body and one perception. "As far as possible" means for fourteen in the rebirth and occurring states of the twenty-one sense-sphere and fine-material sphere wholesome results, and for seven in the occurring state only. This is "as far as possible." "Of the four consciousnesses" was said with reference to existences and so on. But the conditionality of the three consciousnesses included in the four, and in the three stations of consciousness, should be applied. To show that even though consciousness is absent in the non-conscious abodes of beings, it is caused by formations, he says, "Moreover," and so on. And in this brief exposition, the conditionality of wholesome result consciousness and so on, in the occurrence of meritorious formations and so on in bad destinations and so on, is understood in the same way as stated for existences, and so it is not stated, it should be understood. The explanation of the term "consciousness" is finished. The explanation of the term "name-and-form" 228. The special teaching of name-and-form in the Suttantas and Abhidhamma is a difference in teaching. "Three aggregates" - although this is not in the Pali text, it is understood as having been said in meaning, and so it is said. And it should be connected with "of the egg-born and the non-existent." "Heads of continuity" means the roots of kalapa continuities. Although modified forms do not exist at the moment of rebirth, characteristic-defining forms do exist. But avoiding them as not fully accomplished in ultimate reality, he says, "from form to form." But in the sense-sphere existence, because in "of the remaining spontaneously arisen," although "spontaneously arisen" are not said to exist in the sense-sphere existence in such a way that the taking of "remaining" would be meaningful, egg-born and womb-born It should be understood that the phrase "sesa" (remaining) is used because the remaining ones are born of spontaneous generation and moisture-born beings among the egg-born and womb-born. Alternatively, it refers to the remaining ones among the spontaneously generated beings like those of the Brahma-world, and thus it is said "for the remaining spontaneously generated beings." Since some of these are formless, "in the sense-sphere existence" is stated. As for those with incomplete sense-bases, their name-and-form