English
is also accomplished by the refutation of the view of accidental origination. Therein, in the continuum of material forms of the aggregates of existence, such as the series of sprouts. That is, skill in knowledge, etc. Of another, of something other than the learning of knowledge in childhood, etc. Another condition, different from formations, like craving, etc. The result of giving forth, etc., is the result of giving forth, etc. That which has not borne fruit, the result of giving forth, etc., is fruitless... ...result, just as The performance of what has been said. By way of a mass, means by way of an aggregate whose parts have not been divided. In all, means in all causal phenomena such as meritorious volitional formations, or in resultant phenomena of the nature of rebirth-linking. It should be connected by way of strong kamma. A strong support is indeed a proximate cause. Even though it is said “without distinction,” the meaning is clear that the meritorious volitional formation of the sense-sphere is a cause for the five such as eye-consciousness in the process, and the other is a cause for the five such as the resultant of the first jhāna in the process and in rebirth-linking. Therefore, without dividing it, it is simply said, “it includes all meritorious volitional formations.” “The division of twelve unwholesome volitions” is not a compound word; it is said by way of sandhi. “Twelve” is a locative case in the sense of “among twelve unwholesome volitions.” “The division of unwholesome volitions” should be understood as the division of eleven unwholesome volitions and the division of twelve unwholesome volitions. If this is the case, there is nothing to consider here, as it has been elaborated below. Some, however, say, “This ‘division of twelve unwholesome volitions’ should be connected with ‘in the process of six,’ etc.” According to their view, the purpose of including the volition of restlessness must be considered, as its causal nature for rebirth-linking is also stated. In “of one,” the word “eva” is implicitly understood, so he says, “the rule of being a cause of one only.” Of faded garlands, etc., means of faded garlands, soiled clothes, etc. How could there not be an unpleasantness even for other things that are mentally defiled? There would indeed be, is the intention. In the Commentary, however, because of its rarity, without mentioning it, it is said, “similarly in the deva world of the sense-sphere.” Some, however, say, “Unpleasantness in the deva world is by way of conception; but in reality, what arises there is always pleasant.” By “the division of twenty-nine volitions,” he acknowledges that even the volition of restlessness gives rise to process-result, or he says this according to the intention of the Commentary. The five places of the fifteen rootless resultant consciousnesses. Removing two, of the remaining thirteen. Two eye-consciousness and ear-consciousness receiving cognitions, three investigating cognitions, thus nine. By way of a partial condition: by way of a partial condition of the twentyfold volitional formations of the sense-sphere consciousness, the aggregate of twenty-nine volitional formations is stated. That very (aggregate) is referred to by a special part, just as "the adorned prince." "Where" refers to the five-constituent existence. For there, beginning with "for one abiding in the happy destiny of the sense-sphere," (VibhA. 227) an elaborate exposition of results in rebirth and in the course of life is made. "The fourth jhana realm" refers to the Vehapphala realm. Therefore it says "excluding the non-percipient and formless realms." For the fourth jhana itself, arising from special development, produces the non-percipient realm and the formless realms, or it should be understood that the explanation is given according to the fourfold method. Eight great results, the last of the minor results, five form-sphere results, thus of fourteen. "Of seven" refers to the remaining seven minor results. "Existences, etc." means existences, wombs, destinies, abodes of beings. "Of three cognitions" refers to the former three formless-resultant cognitions. "In three" refers to the three stations of consciousness, starting from the fifth. "By the method stated" means by the method stated, beginning with "however, in the sense-sphere existence, in a bad destiny, the eight minor resultant cognitions are likewise conditions in the course of life, but not in rebirth" (VibhA. 227). The exposition of the term "consciousness" is concluded. Exposition of the term "mentality-materiality" 228. Although in the Suttanta and Abhidhamma, in the exposition of Dependent Origination, there is no difference in the teaching of the term "materiality," yet in the Abhidhamma, beginning with "all materiality is not a root" (DhS. 584), there is indeed a difference in its teaching from the Suttanta, so it says "from the Suttanta... difference." In the enumerated items, when taken by way of classification, the meaning is established there as a numerical classification, so it is said, "but in meaning, it is indeed what has been stated." Or generally, in spontaneously arisen beings. All spontaneously arisen are spoken of. Among them, by the inclusion of those of the Brahma-body and so on, only those of the fine-material sphere are spoken of. Therefore, referring to others, the phrase "remaining spontaneously arisen beings" makes the inclusion of "remaining" meaningful. By the method stated, as in "two or three decads, together with the minimum, and so on" (VibhA. 227), by the method stated in the mixed-material consciousness. Starting with "two continuity-heads" up to "seven continuity-heads" (VibhA. 228), this much of the commentary text, referring to it, is said to be "ending in seven." Not allowing the arising of matter three times in each mind-moment, he says, "with this intention." For his own intention is that all matter arises only at the moment of the mind's arising. "Born of kamma not generating matter" – this should be seen as merely a statement of fact, due to the absence of that nature in the five consciousnesses. Or, "born of kamma not generating matter" is said with reference to the death-consciousness. But the rebirth-linking consciousness is excluded by the word "in the course of existence." "Even for all death-consciousnesses, matter does not arise" (Dhs. Mūlaṭī. 636) – this meaning is stated in the Aṭṭhasālinī Ṭīkā. Due to the absence of matter arising from their condition in the moment of the five consciousnesses, it is said, "referring to the time of the occurrence of the five consciousnesses." Even there, matter does arise from the condition of non-co-arisen consciousness, so he says, "and from the condition of co-arisen consciousness." "Bhavaṅga and so on" means bhavaṅga, receiving, investigating, and registering. "By another" means by volitional consciousness, other than the kamma-consciousness as stated. For indeed, only matter arises from the condition of volitional consciousness at the moment of the occurrence of wholesome, unwholesome, or functional minds, not bhavaṅga-name. "By that which generates them" means by that which generates bhavaṅga and so on. From the condition of kamma-consciousness, at the time of the occurrence of resultant consciousness, by way of resultant name and kamma-originated matter. But from the condition of co-arisen consciousness, even at the time of the occurrence of other minds, the arising of name and form should be shown by way of resultant name as result, and by way of mind-originated matter. Therefore, he says, "co-arisen... etc. ... should be connected." Matter The connection is "by its own part of the word." Referring to the grammatical rule "one part of similar forms in one case" (Pāṇini 1.2.64), he says "one part of similar forms." For indeed, a part of even the desired one-part forms, like "by those whose opponents are shown." "Shown" and "whose opponent is shown" make "whose opponents are shown" - this is the meaning here. By "ṭhāna" (place/position), he states the meaning of the remaining word. For here, "remaining" means placing in its own form. Because of the inseparable connection of the words "yaṃ" (what) and "taṃ" (that), even though "tato" (thence) is not stated, he brings it in and says, "Therefore, this should be understood as appropriate." "Not generating result" is "vipākājanakaṃ" (non-result-generating). It is action that gives only a flowing-out fruit. "That is its origin" means "vipākājanakakammasamuṭṭhānaṃ" (originating from non-result-generating action). "By the stated method" means by the method stated in "In terms of material body, there are two continuity-heads from form, and three formless aggregates" (Vibh. Atth. 228) and so on. "Both" means name and form. Here, in "the time of rebirth with kamma as object and so on," the word "ādi" (and so on) should be understood to include the time of contemplation and so on. That is the volitional consciousness. Although from the statement "there is form originating from mind" (Dhs. 584) and so on, the conditionality of consciousness for form should be known from the Suttas. And the conditionality of consciousness for name is established by reason, because pleasant experiences and so on, dependent on consciousness, exist when it is present and are absent when it is not, just as faith and so on exist in objects of faith and so on. Yet, showing the meaning stated in the commentary, he says, "Name... should be known from the Sutta." Showing that "as far as the demonstration of the arising and cessation without distortion, through the manifestation of the mere nature of conditioned and conditioning phenomena, is the teaching of Dependent Origination, so far is the turning of the Wheel of Dhamma," he begins with "yasmā" (because).