English
"vipāka" is indeed that which is to be known, that which is to be felt. Because it is understood as that which is to be experienced, that which is to be felt. "Upecca" means having approached. "Upapajjitvā" means having approached and fallen into. The meaning is "having attained." In the Vibhāvanī commentary. "Diṭṭha dhammato" (from the seen phenomenon) means of the seen phenomenon. The fifth case (ablative) in the sense of possession. It is said in the Pāli. "Etthahi" and so on is just the method stated in the previous sentence. The word "apara" (other) always expects an ablative. And that ablative is indeed from the words stated immediately before. "From seen phenomena and immediately future existences" means from the seen phenomenon and from the immediately future existence. "Parivatto" means a continuous series. Or "aparāpari" (successive); "apara" and "apara" is "aparāpara." Occurring in successive ones is the meaning of "aparāpari." "Upapajjabhavaṃ" (existence of rebirth) means the immediately future existence. In "ahosi kamma" (past action), the word "ahosi" (it was), like in the phrase "Koṇḍañña understood," he says it is a conventional name-word, "called ahosi." But that conventional word, from where does it arise? He says "ahosi kamma" and so on. In "in the manner of the text thus stated," the text stated here is with a remainder. But the complete text is: there was action, there was action's result; there was action, there was no action's result; there was action, there is action's result; there was action, there is no action's result; there was action, there will be... "The result of kamma will exist, kamma has been, the result of kamma will not be" and so on, as it comes in the Paṭisambhidāmagga. "That" means the first javana volition. "And having less result" - here "iti" is a particle in the sense of cause. Therefore, because it is short-lived, it gives fruit in this very life and ceases. Therefore, because it has less result, it gives only rootless fruit and ceases – this is the explanation. "And as a condition" means "having obtained a condition," and it is called a condition. "That" means the great condition. "Like Kākavali and others" means like the kamma experienced in this life of persons like Kākavali and others. "Giving more manifest fruit" means a special kind of kamma that gives more manifest fruit, such as obtaining the position of a rich merchant within seven days. The first javana volition occurring in the stream of kamma-patha javana, or other first javana volitions – this is the explanation. "Some" means some first javana volition. The rest are kammas experienced in this very life. In kammas experienced in rebirth. "Accomplishing the purpose" means accomplishing the purpose of completion. It is said to be accomplishing the act of killing living beings and so on. "It completes well" means it brings to completion. "And the rest" means also the rest of the kammas experienced in rebirth. "Here" means in this human world. "Mixed kammas" means kammas mixed with wholesome and unwholesome. The stories of the Vimānika petas are found in the Vimānavatthu Pāli. "Stories experiencing misfortune in a good destination" - here "misfortune" means the misfortune of eyes, ears, and other major and minor limbs. Or misfortune that is the cause of various sufferings. "Attainment in a bad destination" means the attainment of powerful Nāgas, Supaṇṇas, and others. "By the stories as stated" means by the stories of Vimānika petas and so on. In the commentary text. "There is no transference for them" means there is no transference of the time for those kammas to ripen. "They remain in their respective places" means they remain in the places stated by the Blessed One, according to their status of being experienced in this life and so on. "Thus it is said" - there is no doubt for them, it is said in this way. "Or due to the absence of reason" - here, for that which is experienced in this very life, there is no reason for rebirth-result, etc. The fourfold of what is seen in this life. 148. In the fourfold of manifest places. "Of body, etc." - of the body, etc., that instigates. It is said to be of body-intimation, etc. "They cause to fall excessively" - they cause to fall by overpowering through excessive application. Therefore it is said, "And here excessive causing to fall," etc. "What is not given" - what is not given by the owner, belonging to another. Unapproachable objects are the bodies of women and men, such as those protected by a mother, which should not be approached so as not to transgress. "Of that" - of another being. "From that" - from its being appropriated by another. "Intention to seize" - the intention to seize what belongs to another and make it one's own, thus an intention to seize the state of belonging to another. It is said to be the intention to plunder. "By the path, of one who causes to follow the path" - of one who causes another to follow the path by one's own path. "Here too" - just as in taking what is not given, the second factor, "perceiving it as appropriated by another," is stated. So too here. Here they say, instead of saying "mind with respect to an unapproachable object," they say "mind of engaging in it." Therefore, even if "perceiving it as an unapproachable object" is not stated, it is as if stated. It is not so. For the phrase "in that" does not convey a meaning accompanied by a specific perception. And in such places, if perception is primary, like the factor "perceiving it as a living being," "perceiving it as appropriated by another," here too, the second factor, "perceiving it as an unapproachable object," must necessarily be stated. Why? Because it is a place for the determination of factors. Therefore it is said, "By this," etc. "It is said to be four-factored" - its four constituents are: an unapproachable object, the intention to engage in it, the act of engagement, and the endurance of following the path by the path. "She" - the bhikkhunī. "Included among the protected" - included among those protected by a mother, protected by a father, etc. "But in the commentaries" - but in the Suttanta commentaries. "She" is a bhikkhunī. Heretics are called those with sixty-two wrong views, and so on. Those who hold those views are called heretics. Their doctrine is called the heretical doctrine. Wrong conduct, even for a woman of bad character, is a transgression of slight fault. More grievous is it for one who observes the cow-vow. Then for one who has taken refuge, for one observing five precepts, for a sāmaṇerī, for an ordinary bhikkhunī, and so on. In the commentary text: "Herein" means in this unwholesome bodily action. "Not taken" means not taken by the Elder or by the commentary teachers. By which one drinks liquor and intoxicants, that is drinking liquor and intoxicants. The intention of consuming it is the action. "The lightest of all" means among all the results of drinking liquor, that result which is lightest, it is said to be merely a result in the course of existence. "Leading to madness" means leading to the state of madness. "All five" means all five together with the action of drinking liquor. In the Mūlaṭīkā statement: "Of that" means of the action of drinking liquor. The connection is: it is said in the commentary on this sentence in the Paṭisambhidāmaggaṭīkā. There, "and refraining from that, etc." means and refraining from that drinking of liquor, etc. "Of intoxication" means of becoming intoxicated. "Of the path of demerit" means of the path of unwholesome action. "Even refraining from that" means even refraining from that drinking of liquor. "Of non-intoxication" means of the state of being free from intoxication. "That" means that non-intoxication. "Of the path of merit" means of the path of wholesome action. "Thus" means therefore. "Those" means the action of drinking liquor and the action of refraining from it. "Not other" means not unrelated to the paths of action. The explanation is: drinking liquor does not give a separate rebirth. However, regarding the action of refraining from it, if one knows that this drinking of liquor is an evil action, a bad conduct, and thereby protects that precept by way of undertaking and accomplishment of refraining, it should not be said that that virtue, even if unrelated to other paths of merit, does not give a separate rebirth. "Thus this also" means thus this action of drinking liquor also, being an auxiliary to the action that falls within the path of action, gives rebirth. is called a connection. "Therein" refers to the path-of-action suttas. And it is possible to say that it is not stated in its own form, this is the connection. "Which" means which act of drinking intoxicants. "Therein" refers to those path-of-action suttas. Generating action means generating evil actions. It is connected to the statement that Sakka, the king of devas, declared its destination to be the lower realms. Buy this pot full of intoxicants from that asura. Give the price, take it, this is the meaning. "Of that" refers to the act of drinking intoxicants. It leads to, it brings to the lower realms, therefore it is a lower-realm-goer. "That which is" means this arrangement of "as-it-is-obtained" exists. In the words of the Mūlaṭīkā. "Born with action" means craving born with unwholesome action. "Of these" refers to these five actions. "As a portion" means in the Dhammasaṅgaṇī, where it is stated "there is contact, there is feeling," etc., the portions of jhāna and so forth are mentioned in the section on the enumeration of phenomena. Among these, the five precepts are indeed portions of the path of action. Meaning, they are included within the portion of the path of action. "Of the first four" refers to the four actions beginning with taking life. "Rejected" means its status as a path of action is rejected. "The third" refers to the third sutta. And in these commentaries as well.