English
means that the eye becomes functional when there is light. When there is no light, it does not. And so too with form. Therefore, light is the support for them to attain the state of object and subject. Its light... the acquisition of the world's support. In the search for the support of space and so on. The application and explanation of these factors will come in the higher collection of forms. "In the Commentary" means in the Aṭṭhasālinī. There, the statement "even when the support of light comes into view, if there is no light, eye-consciousness does not arise" is not accepted, so it says "without that, by light" and so on. "Primarily showing non-existence" means having non-existence as its main point. 33. In the meaning of the word "result." It ripens, thus it is a result. It ripens means it attains the state of being ripened. It is said that a deed done previously now reaches manifestation. Now, making that meaning clear, it says "and this meaning" and so on. In the Commentary, the completeness of accumulation is also mentioned. Here, however, that volition is included in the completeness of volition, so it is said "four kinds of completeness." Completeness means perfection. "At the time of accumulating that particular kamma" means at the time of accumulating that particular bad or good deed, such as killing living beings or refraining from it. It means at the time of collecting. "Having attained complete non-existence, it ceases" means that just as unconditioned phenomena, when they cease, attain complete non-existence, so they do not cease in that way. "Complete in all aspects" means that for one who kills living beings, many bodily, verbal, and mental changes corresponding to the kamma are seen. This is the method for taking what is not given and so on. It is complete with all such aspects and changes. "Having established" means having fixed it. "Referring to which" means referring to which specification of action. In the verse. "Immediately" means on this very day. "Milk is released" means just as milk is released on this day, it abandons its natural state. It undergoes transformation. The bad kamma done is not like that, this is the connection. How then does it happen? It says, "It follows the fool, burning." "Like a fire covered with ashes" means like a fire covered with ashes. "But that" means that particular action. "Is not counted as a separate ultimate reality." is not counted." The meaning is that it is not counted by the nature of being a separate, associated phenomenon. For it is not a ultimate phenomenon, being a phenomenon conditioned by kamma, so it should not be said. Therefore, he said, "like the latent tendencies." "So" is a special kind of action. "That" is kamma, or the sign of kamma, or the sign of destiny. "Then it gets an opportunity" means it gets an opportunity to ripen. The meaning is that having gotten an opportunity, it appears. "There" means among those endowed with those. "Thus" is a word for an acquired quality. "And having done so," etc., is again a word for an acquired quality. "In the Pāḷi" means in the Dhammasaṅgaṇī Pāḷi. "From the continuity of kamma" is what is called the continuity of formless things. "But those" means the authors of the texts. "Their" refers to the authors of the texts. "It falls into" is the connection. Or it should be connected as "it asserts their view." "Showing what simile" is the connection. "There" means in that statement. "And they do not obtain" is the connection. "Then" means at that ripe time. "Stalk" means the stem of flowers and fruits. 34. "Possibility" is the cause of occurrence. "Abhicāra" is acting or proceeding with special distinction. It is a special mode of conduct. "Byabhicāra" is not abhicāra. It is a common mode of conduct. It is said to be common to another side. The meaning of being common to another side is that it is the very clinging, the very attachment, in various ways to the other side, which is byabhicāra, that is, the occurrence. Thus, in this way, it speaks of the absence of both possibility and byabhicāra. And there is no possibility of being rooted in unwholesome causes; that is the connection. "Their" refers to the unwholesome results. "Only non-byabhicāra" means free from byabhicāra. 35. "Arisen in the five doors" is said because it arises dependent on the modification of the five doors. Therefore, he said, "for that," etc. This method applies also to mind-door adverting. If this meaning were so, and if this were the case, then this meaning would follow; that is the connection. "Their" refers to the vīthi-cittas. The word "uppāda" is always masculine, so it is said, "but in the commentaries... etc.... niddi It is said, "It would be so." "In the manner stated" means in the manner stated, due to the absence of conjoined causes. The function of ripening is the function of results. The function of producing results is the function of wholesome and unwholesome actions. "Those that are merely acts" means acts of adverting and acts of smiling. Rebirth-linking, life-continuum, and death consciousnesses are weak in function, being merely fallen into the stream of existence, propelled by the force of kamma. The five sense-consciousnesses are weak in their basis, having arisen dependent on unsubstantial and weak sense-bases. Receiving consciousnesses and so on are weak functional positions, being merely connected to the five sense-consciousnesses. Therefore, all of them operate merely by ripening, without their own effort. "From the stream of results" means both the five-door adverting and the mind-door adverting receive their conditions from the stream of life-continuum results. Determining consciousness receives its conditions from the stream of results of the five sense-consciousnesses and so on. "But the others" refers to the smile-producing consciousness, the great functional consciousness, and so on. "In a stream without latent tendencies" means in the stream of an Arahant, free from latent tendencies. "Are indeed without effort," just as there are wind-flowers on trees. They do not produce fruits because they lack the sap that produces fruits. Similarly, these are indeed without effort or activity, because they lack the sap of craving that produces results. 36. In the consideration of feeling. "Like cotton balls" means the collision of two cotton balls, and similarly, the collision of derived material qualities is weak. "Of those that are their objects" refers to the three great elements. "In those that are the basis of the body" refers to the great elements that are the basis of the body. "By them" refers to the five sense-consciousnesses. "By the preceding consciousness" refers to the receiving consciousness. "That" refers to the investigating consciousness, which is an unwholesome result. It does not arise without aversion. Why does it not arise? It is said, "being exclusively unwholesome," and so on. "Because it is impossible in indeterminate states" means it is impossible to contend in indeterminate states. from it. And having been freed from the power of kamma, the former result-continuum, by the power of kamma, comes to be. Thus, the meaning is that it does not come to be. "By something" means by some mind. "By way of turning back a dissimilar mind-continuum" means by way of turning back a mind-continuum of wholesome impulsion, etc., which is dissimilar to the former resultant mind-continuum. Indeed, these two minds are designated in the Pāli as 'turning towards', 'following turning towards', 'attention', 'reflection'. "In all cases" means in the case of a desirable object and in the case of an undesirable object. "By the power of the mind arising after oneself" means that it should not be spoken of in relation to the mind arising after oneself. "It can only be spoken of by its own conditions" means that when its own conditions are strong, it is strong. When they are weak, it is weak; this is the meaning of "it can be spoken of". "Dissimilar mind-continuum" means the mind-continuum of determining functional consciousness. 37. In the investigation of formations, "in the exposition of results" means in the discourse on the exposition of results in the Aṭṭhasālinī. "By both kinds of kamma" means by both volitional kamma and non-volitional kamma. "By the Elder" means by the Elder Mahādatta. "The absence of both states" means the absence of the states of volitional and non-volitional. "Indeed, these too are unmanifested functions" - here, let the two advertings be unmanifested functions because they are preliminary functions to the impulsions. But how can the smile-producing mind, being an impulsion function, be an unmanifested function? That too is called an unmanifested function because it is merely a follower of omniscience, etc. "It should be spoken of as in the eight great results" means that the volitional and non-volitional nature of the great results is spoken of in relation to the appearance of objects with or without effort at the time of approaching death in a previous existence; thus, it should be spoken of. 38. "In those produced by weak kamma" is said with reference to the functions of rebirth-linking, life-continuum, and death. "In places of weak basis-function" means like the eye, etc. In weak actions like adverting, and in weak positions. With "There," etc., its meaning is explained. There, "associated with distraction" means being associated with the action of distraction, with restlessness. "Lasting for an eon" is the act of causing a schism in the Sangha. Among the six sense-bases, only the heart-base is a substantial thing, like gold and silver. The others, like crystals, are insubstantial, being merely transparent, thus it is said "among the weak bases like the eye, etc." And actions like seeing, etc., are minor actions because they precede the impulsion action. Therefore, it says "seeing, etc." 39. Here, in the Dīpanī, the word "thus" is taken as a qualifier