English
At the time of rebirth of the congenitally blind, deaf, and insane, etc., After the previous death consciousness, By the power of karma, One of the karma, karma-sign, destination-sign, A sense-desire object of six kinds, With distinctions of past and so on, Undertaking the function of rebirth, From immediately after that, As long as life lasts, The function of life-continuum, And at the end, the function of death, And accomplishing the functions of investigating and registering in the manner stated, It ripens in these five locations, This is the difference, The rest is just the same. And here, In an undesirable object occurring at the time of killing, imprisonment, etc., Due to the arising of merit through patience, reflection, etc., If the karma-sign is the object Of the rebirth and other consciousnesses produced from that, It must be undesirable. Thus, for the meritorious results that arise in a desirable object, Since they do not occur in undesirable objects, Only the karma-destination-sign is their object, Thus, it is understood. Having considered, It should be taken in such a way that there is no contradiction. Thus, it should be known that there is no contradiction In the karma-sign being the object Of the rebirth and other consciousnesses Produced from merit arising in a desirable object. However, the eight instances of immediacy, With distinctions of past and so on, Should be understood in the manner stated below. The uncaused meritorious results are completed. Description of the Caused Meritorious Results However, those associated with the roots of result, non-greed, etc., are caused, Like the sense-desire merits due to association, they are eightfold. Joy... The association with wisdom and so on should be understood here from the beginning. For, wholesome kāmāvacara cittas with three roots, giving rebirths with three or two roots, in the course of life, in the six doors, give sixteen results. But wholesome cittas with two roots, giving rebirths with two or no roots, in the course of life, in the six doors, give twelve results without three roots. Being unprompted or prompted here also depends on the specific condition. For what arises with a strong condition is unprompted, and the other with a weak one. But some do not accept the arising of prompted results from unprompted actions, or unprompted results from prompted actions. But since these, other than giving rebirth, also produce unwholesome results in the course of life by other actions, and in Paṭṭhāna it is said, "A rooted bhavanga is a condition for a rootless bhavanga by way of contiguity condition," therefore, for a person with rootless rebirth, rooted results also occur in a happy destination. But in a bad destination, and in the rūpāvacara realm, only rootless results occur. Among these too, those with pleasant objects are accompanied by joy, and those with neutral objects are accompanied by equanimity. Thus, the difference in association should be understood from the beginning. But from the statement of the Dhamma up to the end of the emptiness section, all the analysis is similar to wholesome kāmāvacara cittas, except that here, in the determining factors, there are no compassion and sympathetic joy, because they have beings as their object. For kāmāvacara results have exclusively limited objects. Also, here, abstinences are not present in the mundane, because of their exclusively wholesome nature. For it is said, "The five precepts are exclusively wholesome." Here, contact and so on, being results, are without enthusiasm, like a reflection of a face in a mirror, but wholesome cittas are enthusiastic, like the face itself. And in the inclusion section, there is the five-factored path; this is the difference. The rest is the same. But regarding the distinctions of object and so on, the difference that was stated among wholesome cittas by way of actions through the doors, meritorious actions, and dominant factors, that is not present here, because it does not generate non-intimations. Of having no result-property, and likewise of non-occurrence. But there is a distinction in the inferior triad, due to the result of inferior, middling, and superior wholesome actions, and likewise a distinction in door, object, etc. For these, relying on the heart-base, being freed from doors, in gods and humans, for the two-rooted and three-rooted, in the manner stated above, perform the functions of rebirth, life-continuum, and death, and in the six doors, in the six objects, accomplishing the function of registering, thus ripen in four places. Thus, for these, the door, object, function, and place are not fixed, therefore there is a distinction by them. But the base is fixed in the same place, therefore there is no distinction. But due to the distinction of past, etc., here also, infinity is as stated above. The sense-sphere rooted-in-cause wholesome results are concluded. Description of the Form-Sphere Results The form-sphere results, too, are fivefold like their own wholesome actions, due to the distinction of association. Here, all the distinction in decision is in the manner stated in the wholesome actions. But due to being results, here, just as the shadow of elephants, etc., is similar to them, so also, due to the arrival of wholesome actions, there is association of qualities associated with the jhana-factors, etc., and a distinction in practice, etc. Moreover, here, in the first jhana plane of three kinds, there are the first jhana results, likewise in the second jhana plane, there are the second jhana results and the third jhana results, in the third jhana plane, there are the fourth jhana results, in the fourth jhana plane of six kinds, according to the Vehapphala, the five Pure Abodes, there are the fifth jhana results, in the manner stated, accomplishing the functions of rebirth, life-continuum, and death, relying on the heart-base, being freed from doors, having the concept-object called the karma-sign, thus they ripen, this is the distinction, the rest is the same. The form-sphere results are concluded. Description of the Formless-Sphere Results Thus, the formless-sphere results, too, are fourfold like their own wholesome actions, due to the distinction of object. And all the decision is in the manner stated in the wholesome actions. But the distinction from the wholesome actions here should be understood in the manner stated in the form-sphere results. Only here, the karma-sign being the concept-object, the sphere of infinite space, The result of the plane of consciousness of neither perception nor non-perception, in the fourth immaterial plane, also occur without substance, fulfilling the functions of rebirth, life-continuum, and death, according to the manner described above. This is the only difference. The immaterial resultant states are concluded. Explanation of Supramundane Resultants Similarly, supramundane resultants, like their corresponding wholesome states, are fourfold, due to the respective paths and fruits. By way of the distinction in jhāna factors, they become twentyfold, five each. The determination here is as described for the wholesome states. Only in the summary section, the faculty of faith is different for the path and fruit of stream-entry, the path and fruit of once-returning, and the path and fruit of non-returning. For the fruit of arahantship, the faculty of final knowledge is different. Taking these in place of the faculty of wisdom, there are eight faculties. The factors of enlightenment, path factors, and other qualities pertaining to enlightenment, and the distinction of practice, etc., should be understood only in terms of the arrival of the path. A difference in dominance is also found here. Supramundane wholesome states, due to the immediately subsequent arising of their fruits and the function of impulsion, are able to exercise dominance. But mundane states, being the opposite, are not able. Therefore, the ancients said, "There is no dominance in result, except for the supramundane." However, by way of the distinction in liberations, these paths are threefold in terms of their arrival: liberation through emptiness, signlessness, and desirelessness. Paths, by way of the arrival of insight, gain two names: "emptiness" and "desirelessness." By way of the conditioned object, they are also called "signless" in a figurative sense. Therefore, standing in the place of arriving themselves, they give three names without figurative meaning to their respective immediately subsequent fruits. However, they do not give them to the fruitional attainments in the later part. There, the twofold naming in the path should be understood as described above, by way of the arrival of insight. And they are not momentary like the paths, the path But in the process of the path, two or three times, in the path of fruition attainment, the whole day, like continuous great javanā by the force of appanā-javanā, this is the distinction. Lokuttara-vipāka is completed. But akusala-vipāka are only kāmāvacara, because of the absence of causes associated with greed, etc., and are only ahetuka. They are sevenfold by association: upekkhā-sahagataṃ cakkhuviññāṇaṃ, tathā sotaghānajivhāviññāṇāni, tathā dukkha-sahagataṃ kāyaviññāṇaṃ, upekkhā-sahagatā manodhātu, tathā manoviññāṇadhātu. But the decision here is everywhere the same method as stated in such ahetuka-kusala-vipāka. Only, however, the undesirable object, the dukkha-sahagatatā of kāyaviññāṇa, the akusala-paccaya devoid of uddhacca of upekkhā-sahagata-manoviññāṇadhātu, the functions of paṭisandhi, bhavaṅga, and cuti in the four apāyas, and in sugati, the functions of santīraṇa and tadārammaṇa, and the occurrence by way of accomplishment are the distinction, the rest is the same. Akusala-vipāka is completed. And vipāka-abyākata is completed. Description of Ahetuka-kriyā But kriyā-abyākata is threefold according to kāma, rūpa, and arūpāvacara.