English
"Having made it weaker or obstructing" refers to the function of oppressive kamma. "At the time of the weak exertion of the generating kamma" means at the time of accumulation. "Whose power is destroyed" means whose strength is annihilated. "Among those of great power" means among those of great influence. "Supporting kamma should also be understood in the opposite way" means it should be understood in the opposite way from oppressive kamma. The intention is that in phrases like "even kamma that generates in a higher realm generates in a lower realm," it should be understood as "even kamma that generates in a lower realm generates in a higher realm," etc. In the story of King Ajātasattu, his Even the king's patricide, which would have led to birth in the Great Avīci Hell, being obstructed by a later supporting kamma, had its power thwarted, and caused him to be born in the Ussada Hell. "The obstruction of the stream of aggregates" means the arising of suffering for a being— this is the connection. "How can the destruction of cattle and buffalo, and of children, wives, relatives, and friends, be an oppressive act of kamma for that being? That person is one, and the cattle and buffalo are others. Nor can kamma done by one cause the arising of suffering or happiness for other beings"— this is the objection. This is answered with "of two kinds," and so on. In the story of Ānanda the millionaire: That millionaire was very stingy. He prevented others from giving donations. After passing away from there, he was born in the womb of a woman in a certain village. From the time of his birth, due to his evil kamma, suffering arose for all the villagers, starting with his mother— this is stated in the Dhammapada Commentary. Therefore, it should be understood that kamma done by one, in terms of its resultant effect, does indeed cause the arising of suffering or happiness for other beings. ["The heads of the kamma-born streams" means that from the time of rebirth-linking, each stream of kamma-born rūpa that arises is called a kamma-born rūpa stream. Since it serves as the head for the subsequent arising of similar kamma-born rūpa streams, it is called the head of the stream. Any single one is a head of a kamma-born stream. Two are heads of kamma-born streams.] In the Visuddhimagga text: "That very same" refers to that very same destructive kamma. "Here also" refers to this Abhidhammatthasaṅgaha. "Of this also" refers to this destructive kamma also. In the story of King Duṭṭhagāmaṇi and in the story of Elder Soṇa's father, at the time near their death, first the signs of a bad destination appeared. Later, for the king, remembering a good deed done previously, and for the elder's father, performing a good deed at that very moment, those signs of a bad destination... They disappear. Signs of heaven appear. Both, having passed away, are reborn in heaven. It makes an end of skillful and unskillful deeds, thus it is an ender of skillful and unskillful deeds. "While deeds exist for life," means that the lifespan of that being is not determined and not at an end, and the power of the deeds is not exhausted. Thus, while deeds exist for life. "Of the offense-deed," means the offense-deed committed by offending parents or righteous ascetics and brahmins. "But that," refers to the statement of the Middle Commentary. "As if not wishing," means as if not desiring. "That," refers to the statement of the Middle Commentary. "But there," refers to the Middle Commentary. "All this," means all this sutta-saying, the connection is that it is said by way of. By the commentators who do not wish. "To be wished for in dependence on the result," means to be wished for in dependence on the result. Here, "result" refers to the continuum of aggregates produced by kamma. The kamma that generates it is called generative kamma. The kamma that supports that same continuum of aggregates, that oppresses it, that destroys it, is called destructive kamma—this is the intention. "In the Sāketa question," refers to the Sāketa question that arises in the explanation of results. In the story of Queen Dhammadinnā, wife of King Uggasena, that queen formerly killed a goat. By that deed, having fallen into the lower realms, and later by way of the resulting vipāka, she experienced the suffering of having her head cut off as many times as the number of hairs on a goat's body in many existences. "But that," refers to that one volition of taking life. The story of Mahāmoggallāna is the story of the murder of the elder by five hundred thieves. The elder, having received the murder by thieves due to his own previously committed destructive kamma, attained final Nibbāna. Queen Sāmāvatī and five hundred bhikkhus dwelling on the banks of the Vaggumudā river, having received such an attack by others due to their own previously committed destructive kamma, were reborn in the heavens. Dussim Āra is said to be the son of Māradeva in the time of Kakusandha Buddha. King Kalābu is said to be the killer of the patient ascetic. They, at that very moment, by the destructive kamma they had done, at that very moment, passed away and were reborn in Avīci. There, in the former stories, the destructive kamma only performs the act of destruction. It does not give its own result. But in the latter stories, it performs destruction and also gives the result. In the Vibhāvanipāṭha, "Preceded by destruction" is to be construed as "generates a result preceded by destruction." The meaning is that it generates its own result by destroying the result of another kamma. There, "generates its own result" is said to be "not good" because no distinction is made as to whether it sometimes generates or sometimes does not generate. Therefore, it says, "Here, by what was done previously," and so on. "Because it is found only in the commentaries" means that it is found there by stating that those people in those stories die by destructive kamma. "Generates a result" means "result-generating." Its state is "result-generatingness." The analysis is "absence of result-generatingness." The tetrad of generating kamma is finished. 136. "Does not give a result when it is obstructed by the power of craving" means that even if one has attained jhāna, if there is craving at the time of death, that jhāna does not give a result. "Of one" means of one person. "Of them" means of the great-going kamma and the immediately effective kamma. Kamma done in the last javana-process is weak because its basis is weak. It does not generate rebirth. Therefore, it says, "done in the immediate preceding part of the last javana-process." This is said in a general sense of kamma. But to show that when there is a specific kamma, it should not be said that it does not give, it is said, "But wrong-view kamma," and so on. It is to be understood that it is called proximate kamma. In the Pāḷi text, at the time of death of the horse-person, right view was fully undertaken, wrong view was fully... is "well-taken" by way of connection. Later, it will come to be complete. Generating joy by way of the arising of other intentions. Generating sorrow by way of the arising of remorse and regret. This is called the four heavy deeds, said in terms of deeds that ripen in the next existence. Thus it is said: "only deeds ripening in rebirth." A deed, whether wholesome or unwholesome, when repeatedly taken up and practiced, gives rise to results. If not, it does not. In the Pāli, it is said: "Because of the doing and accumulation of wholesome kamma in the sense-sphere, eye-consciousness arises as a result." And: "Because of the doing and accumulation of unwholesome kamma, eye-consciousness arises as a result." Here, saying "because of the doing" and then again "because of the accumulation" makes known that results are given only when there is repeated cultivation, which is called increase. Therefore, even if it is said that "a deed is called a 'done deed' because it is merely done," since here what is intended is a deed that ripens in the next existence, to show that only repeated taking up and practice should be understood here, in the commentary, it is said: "repeated taking up and practice." In "And having done thus," etc.: "Where that former deed is mentioned" refers to the commentary passage where that done deed is mentioned as a former deed. In "Why here," etc.: "Here" means in this Abhidhammattha Saṅgaha. In the Pāli: That which is heavy, gives results. If that is absent, that which is habitual. If that is absent, that which is proximate. If that is absent, then whatever deed is done, that gives results—this is the meaning. The rest here is easily understood. In the Suttanta text: "Generates pleasant feeling" means "pleasant-feeling-producing." "Well-taken" means "well-grasped." "Well-taken" is an explanation of its meaning. "Complete" means "capable." Tambadāṭhika accumulated many evil deeds throughout his life. But on the day of his death, having heard the Dhamma teaching of Venerable Sāriputta, he passed away and was reborn in heaven by that proximate deed. Or Throughout his life many wholesome deeds were accumulated. But on the day of death, having formed a wrong perception regarding the Buddha's teaching, by that proximate karma he was reborn in a lower realm. The tetrad of weighty actions is finished. 147. In the tetrad of visible phenomena. That which is to be seen is seen. "Dhamma" means the aggregate of aggregates, sense-bases, and phenomena. "Seen phenomenon" means a seen phenomenon. The present aggregate of phenomena. Which is called one's own existence. Showing this meaning, that the state of what is reckoned as self, whose essence is imagined by wrong view, is the cause of occurrence, he said, "a seen phenomenon is said," and so on. By "experiences the result (vipāka)," how is the object of action shown? In the verb "paṭisaṃvedana" (experiencing), seeing "vipāka" as the object,