English
of things together due to similar conditions, compared to their occurrence together due to dissimilar conditions, it is said, "meaning, they arise together due to similar conditions," in order to understand the sense of superiority. Alternatively, "arising" is 'uppāda'; that from which it arises is 'uppāda'. Thus, both types of 'uppāda' are included here by the 'ekasesa' rule, as 'ekuuppāda'. Perhaps it is with this intention that it is said, "similar... (etc.)... meaning." Therefore, this statement, "they have one basis," is connected with "for one who forms" and so on. In the former alternative, the interpretation is: a single basis is the support for these, not that there is only one basis. This is because each individual primary element is supported by the three other elements, and the derived material qualities are supported by the four elements. In the second alternative, however, the interpretation is: only one basis is supported by these. The statement "having one basis" in the second alternative, understood in terms of the great elements, is made to illustrate the relationship of support and supported, which is a relationship of helper and helped. Otherwise, if "one basis for these" were taken as a compound, it would also be necessary to include the derived material qualities. "The five sense-consciousness-receiving" should be understood as an example. For active mind-element, eye-consciousness, and so on, also have a single object and an undivided basis, and this meaning is evident. By the word "etc." in "santīraṇa and so on," are included determining, impulsion, and retention. And these receiving and so on, which are close to the death-consciousness, are intended here. For these occur in one and the same heart-basis, because no kamma-born matter arises after them. The others, however, occur successively in the heart-basis that arose in the preceding mind-moment. Six. Or, among the bases, the heart-base alone is their base. But when such a meaning is present, it should be known that the reception and so on of others is possible from (moments) near death. Here it is said: "Why, in this context, is the triad of feeling mentioned immediately after the triad of wholesome (states)?" But what being said, would this question not arise? Moreover, the teaching of successive triads is to show the manifold distinctions of the parts. Indeed, the Perfectly Enlightened One, having shown the threefold division of all phenomena by means of the triad of wholesome (states), then, showing the manifold distinctions even of their parts, the wholesome and so on, said "associated with pleasant feeling" to illustrate their division by association with feeling. For wholesome phenomena may be associated with pleasant feeling, or may be associated with neither-painful-nor-pleasant feeling. Unwholesome phenomena may be associated with pleasant feeling, may be associated with painful feeling, may be associated with neither-painful-nor-pleasant feeling. Similarly, indeterminate (phenomena) are suitable for association. Thus, having stated the triad of feeling immediately after the triad of wholesome (states) to show the division of wholesome and other phenomena individually by the distinction of feeling, now, to show the manifold distinctions of those associated with pleasant (feeling) and so on, individually by the distinction of result and so on, the triad of results is stated immediately after the triad of feeling. For phenomena associated with pleasant (feeling) may be results, may be phenomena tending to results, may be neither results nor phenomena tending to results. Similarly, those associated with neither-painful-nor-pleasant (feeling). But those associated with painful (feeling) may be results, may be phenomena tending to results. In this manner, the purpose of stating each of the remaining triads and dyads immediately after the other should be elucidated. 3. And they obtain the etymology of "result." Thus, it shows the established meaning of the word "result" in them. By "white and black" and so on, the word "and so on" includes the state of neither-white-nor-black contact and so on. But when the word "ripening" is a synonym for "fruit," the meaning here should be understood thus: "ripening" is not inferior like an unripe fruit, but distinguished like a ripe fruit, hence "result." "With effort" means "with exertion." "With effort in the continuum." By this state of action, which is called the application of mind, he states the specific continuity of resultant phenomena: “From which, in which mind-moment, there is wholesome or unwholesome volition, in that continuity alone is its result produced.” Here, by “with effort,” he excludes the two acts of adverting and the result. By “with unbroken ignorance, craving, and conceit,” he excludes the remaining actions. By both, he shows that resultant phenomena are characterized by the presence of underlying tendencies and their companions, and by exertion. For even for supramundane wholesome states, underlying tendencies are a proximate cause, since in the analysis of dependent origination, the proximate causality of ignorance for the volition of the noble path is declared by “Which phenomena are wholesome? At the time when supramundane… …at that time, due to ignorance, formations…” and so on. Results are characterized by lack of exertion and peacefulness. Phenomena that are neither resultant nor of resultant nature are characterized by the opposite of both. By “supernormal knowledge and other wholesome states,” the word “other” includes the resultless states due to the absence of destiny, substratum, time, and application, which are encompassed by the triad: “There was kamma, there was no kamma-result,” namely, immediately effective kamma and subsequently effective kamma. However, indefinitely effective kamma does not become non-existent kamma in the course of transmigration. By “to be abandoned by development and so on,” the word “and so on” includes to be abandoned by insight. Both are intended as results that have not arisen, due to the absence of destiny, substratum, time, and application, according to the saying “in not producing results,” since the resultant activity of what is to be abandoned by development is also acknowledged. However, for those for whom what is to be abandoned by development is resultless, it should be understood that according to their view, the word “and so on” includes only what is to be abandoned by insight of the type “non-existent kamma.” 4. “How are they taken up?” This question is also found. For “as a fruit” is a statement of the manner of taking up. Since for some, such as the review of lineage, which are actions that have been attained, and for those things that are the agents of those actions, there is a relationship of being attained, even the words denoting them are related, thus “attained.” It is said: "related to the grasped." For when "grasped" is said in the sense of "to be grasped," the act of grasping and that which is grasped are necessarily understood. In passages like: "Whatever desire, whatever lust, whatever delight, whatever craving, whatever attachments and clingings, whatever mental determinations, obsessions, and underlying tendencies there are in the form realm, householder," "attachment" refers to craving and wrong views, so it says: "attachment... wrong views." "As far as possible" means: whichever of the meanings stated in the commentary, such as "in the sense of making it an object," can be applied, that one. "Not in the order of the words" means: it should not be construed in the order of the words stated in "what then is that which is grasped?" and so on. "Of all conditioned things" means: of all conditioned things in the three realms. It does not apply to the general meaning because it is fixed on the specific; and for one who desires the specific, the specific is not useful. That specific, of the kind described, is stated as "to be enlightened" and so on, in order to define it. "It indicates the grasped" means: just as in "pācariya" (excellent teacher), the prefix "pa-" indicates "pagata" (gone forth, excellent), so too the prefix "upa-" indicates "upeta" (grasped). And here, the exclusive application of words for meanings like "going" is not desired. And "like the word 'ati'" should be understood as stated in the general sense of indicating an action with its means. "By way of condition" this specifies the prior arising. Thereby, the co-arisen clinging is also included. For even a co-arisen phenomenon, being a condition, is spoken of as if it arose previously, just as in "dependent on one great element, there are three great elements," and "dependent on one aggregate, there are three aggregates." "Declared in the Dhātukathā" refers to passages like: "The becoming of rebirth is comprised of five aggregates, eleven sense bases, seventeen elements. By how many is it not comprised? It is not comprised by any aggregates, by one sense base, by one element." "Therefore, precisely" means: precisely because it does not depend on the word "grasped." "Without distinguishing" means: without making a distinction between grasped and ungrasped. The object of clingings because they cannot be overcome, they are to be grasped by grasping, or they are worthy of grasping, or they are engaged in grasping, with the 'ka' changed to 'ya' – thus should the meaning here be understood. 5. Affliction, oppression, weariness, torment, burning, lack of peace. Corrupted and defiled, whereby even some things that are by nature undefiled become undesirable in fruit and blameworthy. 6. In phrases like "just a little virtue, like a measure for another," the word 'mattā' should be understood as signifying measure. Or the word 'mattā' signifies a boundary. Here, 'vicāra' is the lower boundary among the jhāna factors, not 'vitakka' as in the preliminary jhānas or the first jhāna. And that boundary of 'vicāra' arises for these jhānas