English
For their mere occurrence in the sensuous realm is not the cause for reaching absorption. It is said, "by the distinction of jhana factors." But it should be said, "by the distinction of jhanas." Or, "by the distinction of jhana factors" means "by the distinction of the collection of jhana factors," which is just to say, "by the distinction of jhanas." Wholesome karma 153. Here, in this fourfold division of manifest states. Devoid of restlessness, meaning, devoid of consciousness associated with restlessness. But why is consciousness of restlessness omitted here? Because it does not draw forth rebirth. How is this understood? Because in the Dhammasaṅgaṇī, it is not mentioned among those to be abandoned by insight, but only among those to be abandoned by development. As it says: "The four thought-arisings associated with wrong view, the thought-arising associated with doubt— these states are to be abandoned by insight." And: "The thought-arising associated with restlessness— these states are to be abandoned by development." And the remaining four thought-arisings unassociated with wrong view, and the two thought-arisings associated with aversion, may be abandoned by insight, or may be abandoned by development, as stated there. And how is it understood? Any unwholesome state not mentioned among those to be abandoned by insight does not draw forth rebirth. Because in the Paṭṭhāna, the karma condition of different moments is mentioned only for states to be abandoned by insight, and not for others. As it says: "Simultaneously arisen volitions to be abandoned by insight are a karma condition for their associated states and for mind-originated material forms." "Volitions of different moments to be abandoned by insight are a karma condition for their resultant aggregates and for karma-originated material forms." And: "Simultaneously arisen volitions to be abandoned by development are a karma condition for their associated states and for mind-originated material forms." No. And is there such a thing as the production of result without the power of karma-condition, which is momentary and diverse? If so, it can be said that it does not generate result in the course of existence. No. Because that result is mentioned in the Paṭisambhidāvibhaṅga. As it says: “Which phenomena are unwholesome? At the time when unwholesome consciousness has arisen, accompanied by equanimity, associated with restlessness, having a visible object, etc. These phenomena are unwholesome. Knowledge of these phenomena is Dhamma-paṭisambhidā. Knowledge of their result is Attha-paṭisambhidā.” Therefore, it says: “In the course of existence, all is twelvefold,” etc. [160] What is to be explained is what was said: “Consciousness accompanied by doubt, being weakest of all due to the absence of decision, draws forth rebirth-linking. Consciousness accompanied by restlessness, though stronger than that due to the presence of decision, does not draw forth rebirth-linking.” That is not good. For it cannot be said that consciousness accompanied by doubt is weakest of all merely due to the absence of decision, and that consciousness accompanied by restlessness is stronger than that merely due to the presence of decision. Because doubt, as stated in the manner “doubts the Teacher, doubts the Dhamma,” etc., is stronger in its own sphere like a great elephant, and is an extremely dark phenomenon. Thus, it is stated as primary among those to be abandoned definitively by insight. And for that very reason, its drawing forth rebirth-linking should be understood. However, it is appropriate that consciousness accompanied by doubt is devoid of decision due to its inherent contradiction. Therefore, it should be understood that consciousness accompanied by restlessness is weakest of all. “In all places” means in all good and bad destinations. “As is fitting” means in accordance with the objects and doors obtained in those worlds. “Ripens” means it causes to ripen, it brings about the state of ripening. Or, all twelve kinds of unwholesome karma, having become wholesome results for beings, ripen, meaning they go to the state of ripening. Because wholesome karma, even in the planes of misery, in the course of existence, having produced great prosperity and in the continuities of powerful nāgas and supaṇṇas, etc., itself They themselves, Making an opportunity for their own result, Generate a pleasant result. And for others in woeful states, For this or that reason, When there is a conjunction with a desirable object, Obtaining an opportunity for their own result, They generate a pleasant result. Therefore, He said "and in such a course of existence," etc. Indeed, those pleasant results Are not fit to be the results Of unwholesome kamma. For it is said in the Vibhaṅga: "This is an impossibility, an unlikelihood, That a desirable, lovely, agreeable result Should arise from bodily misconduct," etc. In that regard, The great results, In the happy sensual realm, And the eight rootless (results), Throughout the entire sensual realm. And the pairs of five-fold eye-consciousness, Ear-consciousness, receiving, and investigating (consciousness), It is said that they ripen in the rūpa-realm, Ripening appropriately. Indeed, rūpa-sphere wholesome kamma, Even while generating kamma-born rūpa, When it itself ripens, It does not ripen as a result of another realm In a different object. But by means of the development of dispassion for sensual desires, Due to the special nature of kamma that has attained absorption, In an object not within the scope of sensual craving, It ripens only as a rūpa-result, Entirely similar to itself, Having attained the state of greatness. Therefore, even in the rūpa-realm, Those five results Should be understood as belonging only To sensual-sphere wholesome kamma. In the two places where kamma ripens, Rebirth-linking is a great place. Therefore, kamma ripening at that time Is able to generate a result Not too inferior, In accordance with its own power. But in the course of existence, It ripens in various places With various functions. Therefore, kamma ripening at that time Is not able to ripen In accordance with its own power. When ripening in the limited places Of the five-fold consciousness, etc., It ripens in accordance with the place. When ripening in the place of registration, It mostly ripens In accordance with the impulsion. Therefore, The sixteen-fold path, The twelve-fold path, And the rootless (kamma) as a cutting (factor). Thus the differentiation of the result Of each kamma occurs. To show that differentiation, He said "even there," etc. Wholesome (kamma) is of two kinds: Done with full awareness, And done without full awareness. There, kamma... At the time of exertion, even the knowledge of right view of action mentioned below, well applied and done, is called 'done with full awareness'. As it is said: 'Done with faith in action and its fruit is called 'done with full awareness'.' Not applying even the knowledge of right view of action, that is called 'done without full awareness'. As it is said: 'Done without knowing action and its fruit is called 'done without full awareness'.' There, what is done with full awareness is three-rooted. What is done without full awareness is two-rooted. As it is said: 'Doing with full awareness occurs with four knowledges conjoined.' 'Doing without full awareness occurs with four knowledges disjoined.' There, each one is of two kinds: superior and inferior. There, when wholesome actions are performed, having well purified the obstructing mental states, or the evil states like self-exaltation and disparaging others, that is called superior. Done without purifying, mixed with these, is called inferior. Furthermore, having done that, afterwards, "Indeed, I have gained. Indeed, I have not lost. Indeed, I have well obtained. Indeed, I have not ill obtained. For me, such merit has been produced," thus repeatedly rejoiced in, that is superior. Having done that, afterwards, for some reason or another, remorse arises, "I have done it badly," that is inferior. Thus, according to the four kinds of kamma, to show the four kinds of result portions divided, it is said "tathāpi" and so on. "Tatthāpi" means even in that sense-sphere wholesome kamma. "Tihetukamukkaṭṭhaṃ" (three-rooted superior) means the superior, excellent, fourfold three-rooted kamma. "Tihetukapaṭisandhiṃ" (three-rooted rebirth-linking) means the fourfold three-rooted rebirth-linking result. And here, one volition gives only one rebirth-linking. But the result in the course of life gives in countless existences. Here it might be said – Having offered one flower, for thousands of crores of aeons; among gods and among humans, with the remainder, one attained final Nibbāna, so it is said. Therefore, "one volition gives only one rebirth-linking" – this is not fitting. No, it is not unfitting. Together with previous and subsequent volitions, because it is said to be of the measure of thousands of crores of aeons. For consciousness... Yes, in one moment of consciousness countless hundreds, thousands, tens of millions arise. There is nothing to be said about a time even swifter than that. "Tens of millions of aeons" means tens of millions of aeons of a thousand years, tens of millions of existences of a thousand (lives), as stated in the Nettiaṭṭhakathā. The fact that prior and subsequent volitions give rebirth should be explained by the Kosalasaṃyutta. For in giving one alms-food offering, one volition does not give two rebirths. "By way of prior and posterior volitions, one is reborn seven times in heaven, seven times in a wealthy family," as stated in the Saṃyuttaṭṭhakathā. Even a karma with three roots, being overwhelmed by opposing factors, becomes of destroyed power and cannot generate a result with three roots. Nor, though it be extremely weak, being endowed with knowledge called skill, does it generate a result without roots,