English
Moreover, even in the course of existence, without cutting off the continuity of bhavaṅga generated by other karma, it is proper to say that even the complete cutting off of any one of the five heads of continuity, namely eye, ear, nose, tongue, and body-decades, is the function of this (karma). But that which, in the Mahāṭīkā and the Aṅguttaraṭīkā, is called 'oppressive' and cuts off the result of another. It is said that it does not itself generate its own result. That might have been said, seeing what is stated in the Commentary: "it oppresses pleasure and pain, it does not allow to continue for long." But here, "it does not allow to continue for long" means it does not allow either the continuity of pleasure or the continuity of pain to continue for a long time. Not however, like a destructive (karma), along with the continuity of bhavaṅga of another. cuts off the result of kamma. [143] But that which is to be explained: "The generative kamma produces its result without cutting off the result of another kamma. The destructive kamma is preceded by cutting off." This, indeed, is stated as a conclusion in the commentaries. That is not good. For here, the stories of those who, having died by a previously done destructive kamma, were reborn in heaven, are found in the commentaries themselves. [144] And that which there, "But other teachers say..." and so on, the statement of the nature of the destructive kamma as itself producing results is said. That also is not good. For the cases of those reborn in the lower realms by that very kamma, such as Dussīmāra, King Kalābu, are found in the commentaries as that kamma having the nature of a cutting-off kamma. [The Tetrad of Generative Kamma] 146. Heavy (kamma) means: that which cannot be obstructed by another kamma. On the wholesome side, it is exalted kamma. On the unwholesome side, it is the five heinous kammas together with fixed wrong view. Here, it might be asked: "Why is it called 'exalted kamma'? For that, being diminished by way of heedlessness, or by the arising of hindering states, or being obstructed by the power of craving, does not give result." Similarly, when many heinous kammas are done, and one ripens, the others do not ripen. It is said: Exalted kamma, setting aside states of heedlessness, hindering states, and states of craving, and a more powerful exalted kamma of its own kind, is called heavy by reason of being unobstructable by another wholesome kamma. But heinous kammas, setting aside a more powerful heinous kamma of its own kind, by reason of being unobstructable by any other state, thus, appropriately, their heaviness should be understood. Proximate (kamma) means that which is remembered at the time of death, and that which is done then. There, "done then" means any wholesome or unwholesome kamma done in the proximate preceding part of the last javana thought-process. But kamma with wrong view, arisen by way of insight, etc., and kamma with right view, should be taken as done even in the last javana thought-process. As it is said: "death..." At that time, his wrong view becomes right view, fully taken up. By this, it is proven: No other kamma, apart from that kamma of wrong view, occurring in the last javana thought-process, can generate rebirth. "Habitual" means done for a long time, repeatedly. Or, having done it once, afterwards repeatedly generating joy or generating sorrow. "Cutat kamma" means kamma that is to be done, kamma that is done, kamma to be called kamma because it is done in this way. It means kamma not to be called heavy, and so on. There, the first three are indeed kamma that ripen in this existence, done in this existence. But cutat kamma, along with kamma that ripens in subsequent existences, done in past existences, is any kamma that ripens in this existence, done in this existence, which is free from the nature of being heavy, near, or habitual, and has reached the path of kamma. In the Great Commentary, however, cutat kamma is taken as only that done in past lives. That does not agree with the commentary. For it is said: Kamma freed from these three, and repeatedly practiced, is called cutat kamma. And it is not possible to distinguish whether kamma that ripens in subsequent existences, such as matricide, done in past existences, is freed from these three or not freed, or repeatedly practiced or not practiced. For then they may also occur in the continuum of heavy kamma. And they may also occur in the continuum of near or habitual kamma. And in the Aṅguttara Commentary, it is said that kamma freed from these three, done out of ignorance, is called cutat kamma. It is not possible to distinguish them as done out of ignorance. For they may have been done out of ignorance in past existences. And they may have been done with knowledge. But those distinctions are said with reference to the seventh javana kamma done in this existence, which are freed from the three, such as heavy kamma. Therefore, kamma that ripens in subsequent existences, done in past lives, along with those, should be understood as cutat kamma. And having done so, where "that kamma done previously" occurs, there also in this existence... Or in past existences, done in former times, this meaning should be understood. But among these four kinds of kamma existing, the weighty kamma alone gives rebirth in the immediately following existence. If there is no weighty kamma, the proximate kamma. If there is no proximate kamma, the habitual kamma. If there is no habitual kamma, the residual kamma. Therefore it is said, "by way of giving results." "By the turn of giving results," is the meaning. Here, it might be asked: Why here is proximate kamma mentioned before habitual kamma? Is it not the case that in the Pāḷi habitual kamma is mentioned first before proximate kamma? As it is said: "That which is weighty, that which is habitual, that which is proximate, or else, that which is residual kamma." And in the commentaries, by that very order, the turn of giving results is prescribed. It is said: by the order of inherent strength and weakness, habitual kamma is mentioned first in the Pāḷi. But that order, considering that it sometimes occurs in the sequence of giving results, in the commentaries, the turn of giving results is prescribed in that very order. For even proximate kamma, being unable to gladden or torment the mind, is weak, and does not supersede the strong habitual kamma. But because in the Mahākammavibhaṅga Sutta, it is said that "formerly, for him, a wholesome kamma, productive of pleasant feeling, was done." "Or later, for him, a wholesome kamma, productive of pleasant feeling, was done." "Or at the time of death, for him, right view is complete and undertaken." Thus, for some who have habitually done bad deeds, going to heaven by proximate wholesome kamma is stated. Similarly, "formerly, for him, an unwholesome kamma, productive of painful feeling, was done." (And so on, until) "Wrong view is complete and undertaken." Thus, for some who have habitually done good deeds, going to the lower realms by proximate unwholesome kamma is stated. And because when both are strong, only the proximate kamma is capable of being sufficient. Therefore, here, it should be understood that the Elder mentioned proximate kamma first. And here, "formerly, for him, it was done" - this should be understood as said with reference to kamma remembered proximately. The story of the bandit-killer named Tambadāṭhika, and of the lay follower named Mahāvātaka, should be told here. [145] But in the Vibhāvanī, (From) the Commentary. Having shown the simile of the old ox that has come, that it gives its result first, being very near, it is stated definitively. That is not good. For it is not stated definitively in the commentary thus. Nor will that old ox, unable even to stand up, even though standing near the stable door, go out first. [The four heavy deeds] 147. "Diṭṭhadhamma" is said to be the present existence, directly perceived. "Veditabbaṃ" (to be experienced) means "vedanīyaṃ" (experiencable). Result. "Diṭṭhadhammavedanīyaṃ" means "its result is to be experienced in this very existence." [146] But in the Vibhāvanī, it is said, "Diṭṭhadhammavedanīya means to be experienced in this very existence by way of experiencing the result." That is not good. For in the Pāli it is said, "He experiences the result in this very existence." For by this "he experiences the result" here, it shows that the word "vedanīya" here is in the passive voice and also means "result." And this being so, here only a Bahubbīhi compound is taken. Not a Tatpurisa compound. Having approached this existence, having proceeded to its immediate next, having attained, "upapajjavedanīyaṃ" means "its result is to be experienced." For by that, in the commentary, explaining the meaning of the word "upapajja," it is said "upapajjitvā" (having arisen/proceeded). But in the Sutta passages, the reading "upapajjeva" is seen. Therefore, "upapajja" means "to be proceeded to, to be gone to, in the immediate vicinity of this existence." The second existence, "upapajjavedanīya" means "its result is to be experienced in the next existence" - this meaning should be understood according to the reading. Or "upapajja" is an indeclinable particle occurring in the immediate next existence. Like "pacca." [147] But in the Vibhāvanī, it is said, "Upapajjavedanīya means to be experienced having arisen immediately after this existence." That is not good. For in the Pāli it is said, "Or he experiences the result in the next existence." "Pariyāya" means "it comes again and again." And that other "pariyāya" is "aparapariyāya." A different cycle of existence from this existence and the immediate next existences. They Indeed, in the Great Commentary and the Anguttara Commentary, by "aparapariyāya" it is said that it means a change of existence in another round of existence,