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is merely the state of being a condition for jhāna. 469. The statement of reason for the strength of the mind-element is given from the showing that it obtains an immediate condition with a common basis. "According to the object" means in conformity with the object. If the resultant mind-consciousness element, accompanied by joy, is stronger than the mind-element due to having a common basis, then, bearing in mind the question "How can determining-consciousness be neutral in feeling?", and accepting its strength, he says "determining-consciousness" and so on, providing the answer that the specific activities of continuity and transformation are not feelings of joy. It is said that it is not merely an experience like a result, but rather, due to their capacity, results always experience the taste of the object. The description of unconditioned wholesome results is finished. Description of the Eight Great Resultant Minds 498. The door of action for resultant phenomena is stated in the section on doors: "The mind, wholesome and unwholesome, of the three planes, is of twenty-nine kinds" (Dhs.A. on the door of mental action). "By exertion" means by the effort or exertion made by oneself or by others. For those for whom that object is a constant companion, like wholesome and unwholesome actions. By considering the strong and weak states of the first and fifth minds, that consideration is also made for the second, sixth, and so on; therefore, it is said, "Let one consider the strong and weak among these." Just as there is a connection of specific results for rice and so on, depending on whether the soil is hard or soft, and for grass and so on, depending on whether it is removed or not, and for other conditions like seasons, depending on their failure or success, so too, action transforms into specific results depending on whether it leads to a good or bad destination, depending on pure or impure exertion, and depending on the failure or success of rebirth. In the same way, just as there is a connection of specific results for seeds in summer and rainy seasons, so too, there is a connection of specific results for action according to specific times; therefore, it is said, "It transforms according to time." "Of sperm and blood conditions" refers to the sperm and blood, which, having arisen in a continuum conditioned by specific actions, are said to be causes of specific life-spans, and also show specific appearances and so on, due to sperm and blood. o, by which it is said, “A son follows the ways of his father.” “Originating from that” means originating from karma leading to a short life. “Food and so on”— the word “so on” includes poisonous attacks and so forth. Explanation of the Discourse on the Extraction of Results “From which” means from karma with three roots and so on. “In which place” means in the place of rebirth and so on, or in a good or bad destination. The intention is: not desiring a rebirth with two roots from one with three roots. However, a result in the course of existence, even one with two roots from one with three roots, is indeed desired. Thus, it will be said in the Commentary: “which is not consistent with the earlier statement of roots” (Dhs.A. 498). Those who, not understanding the meaning of such statements as “by the remaining results of that very karma” and “Having offered one flower, for eighty crores of aeons I did not know a bad destination” (Theragā. 96; Ap. Thera 2.46.64), are in doubt, “Does one karma indeed lead to many rebirths?”; and not discerning the meaning of such statements as “having seen the prince with a hundred marks of merit” (Dī. Ni. 3.205), are in doubt, “Do many karmas indeed lead to one rebirth?”— for them, since it has been determined by the analogy of seed and sprout that “from one, one; and from many, many rebirths occur,” the connection of taking the extensive mention in the discourse on the extraction of results in the Sāketapañha from the determination of karma and rebirth is stated as “to show… by way of karma.” The meaning should be understood as: the rebirth result itself, by way of karma generating rebirth, is the cause of the excess of qualities and faults like non-greed or greed. Thus it is said: “He, by the rebirth given by that karma, being born, becomes greedy,” and so on. And here, by way of greed, hate, delusion, greed and hate, greed and delusion, hate and delusion, greed, hate, and delusion— three single, three dual, one triple— seven instances are obtained only in the unwholesome side by showing greed and so on. Similarly, fourteen instances are obtained in the wholesome side by showing non-greed and so on. There, “non-greed, non-hate, non-delusion, non-greed, non-hate, delusion, non-greed, hate, non-delusion, are strong…” When it is said "oṃ", in the wholesome side, with the third, second, and first turns, the turns of strong hatred, strong delusion, and strong hatred-delusion were taken. Similarly, in the unwholesome side, when it is said "greed, hatred, delusion; greed-hatred, delusion; greed, hatred-delusion are strong," with the third, second, and first turns, the turns of not strong hatred, not strong delusion, and not strong hatred-delusion were taken. Thus, including three turns each in the unwholesome and wholesome sides, eight turns are shown. But the other forty-nine turns, such as the turns of strong greed and not strong greed, which should be shown as mixed for both, are not shown because they are impossible. For it is not reasonable that in one continuum, without an intervening state, greed is strong and non-greed is also strong. For their strength and weakness arise from their opposition, or from their being co-existent phenomena. Among these, greed is strong because it is not overcome by non-greed due to opposition, and similarly hatred and delusion are strong because they are not overcome by non-hatred and non-delusion. But non-greed and so on are strong because they overcome greed and so on, and all are strong as co-existent phenomena, in the sense of prevailing by overcoming those of the same kind. Therefore, it is said in the commentary: "Greed is strong, non-greed is weak; non-hatred and non-delusion are strong, hatred and delusion are weak." And their weakness and strength should be understood as due to the conditioning of the underlying tendency by previous support. Here, with the first and second, or seventh and first turns, a three-rooted result is shown, due to the arising of rebirth-linking from three-rooted kamma. With the others, two-rooted and one-rooted results are shown, due to the arising of rebirth-linking as appropriate, from three-rooted and two-rooted kamma. This distinction should also be understood. "Here" refers to the matrix of results. This specifies the mention of roots. Delusion is the cause of misfortunes like being born blind, or it is all unwholesome kamma. "What is said" is the connection. This refers to the statement in the Paṭisambhidāmagga. When there is a good destiny, a rebirth-linking connected with knowledge is to be produced. "Elsewhere" refers to the moments of craving and rebirth-linking. "Similar to kamma" here means an extraordinary similarity is intended. Otherwise, Even those with one or two causes, are indeed mutually similar, this has been shown. Regarding "eye-consciousness, etc.", here, the mind-element, like the five consciousnesses, arising without a prior basis and devoid of special knowing, is not capable of grasping desirable aspects, etc. Therefore, "it is indeed obvious" was not said, or it is included by the word "etc." "Having all javanas that are conditions for tadārammaṇa" means together with the occurrence of all javanas that are conditions for tadārammaṇa. Referring to which, "here, due to the maturity of the sense-bases" was said. "In another time" means in the time of non-arising of wisdom. "In the direct order" means in the direct order of phenomena. "By way of repetition condition" means conditions that are repetition. Not in the path, in non-path conditions. That empty case would be obtained, if determining consciousness were also a repetition condition, just as "a phenomenon associated with pleasant feeling arises dependent on a phenomenon associated with pleasant feeling by way of repetition condition, not by way of path condition" (Paṭṭhāna 1.2.3, 1.2.14) in the direct-reverse order, and in the reverse-direct order, "pleasant... not by way of path condition, by way of repetition condition" was said in terms of the smile-producing consciousness; similarly, in terms of determining consciousness, a reading like "dependent on a phenomenon associated with neither-painful-nor-pleasant feeling" would be possible in the manner stated before; and if that were the case, in the counting of two cases, "two by way of repetition condition, not in the path. Two not by way of path condition, in repetition" would have to be said, but it was not said; therefore, this empty case would not be obtained - this is the intention. If determining consciousness were also a repetition condition, in the second empty case, like its own, it would be in the third and fourth cases too. If that were so, it would also be for wholesome and unwholesome states by itself. Indeed, it is not unsaid, because it is stated exhaustively by "former former wholesome phenomena," etc. For determining consciousness, it is unsaid, due to the absence of the statement "an indeterminate phenomenon is a condition for a wholesome phenomenon by way of repetition condition. For an unwholesome phenomenon... a condition." Not only is it unsaid, but rather, wholesome... it is indeed rejected. "Even if it were so," etc. It is said only for the purification of the path. It is said "by way of dissimilar feelings" to indicate that only similar feelings are a condition for repetition. Thus, it should also be said "a condition by way of repetition," meaning by way of similar feelings.