English
It is said that "all beings are owners of their karma, heirs of their karma, born of their karma, bound by their karma, and have karma as their refuge." Breaking their argument, he says, "Whatever is seen in the world," and so on. Again, strengthening that meaning, he says, "As it is said," and so on. Here, there are two kinds of karma-fruit: result-fruit and outflow-fruit. Here, resultant fruit means the resultant aggregates, and eye, ear, and so on, and kamma-born material forms. That, by whom kamma was done before, to him alone it is common. It proceeds only in his continuum. Overflowing fruit means due to the arising of his happiness or the arising of his suffering, by the power of his own kamma, externally arisen desirable objects or undesirable objects. But that is common to others too. Referring to that, it is said: "They arise from one's own kamma. And they are common to others." In the world, the eight worldly conditions are not to be said to be all kamma-resultant. And these beings, wandering in transmigration, immersing themselves in the eight worldly conditions, wander on. Therefore, even without oppressive kamma, they experience various sufferings due to other causes. Similarly, even without cutting-off kamma, they reach the suffering of death. Therefore it is said: "Arisen from anywhere, without kamma," and so on. "They arise" means those various diseases and so on arise. "Nor are they skilled in means" means they are not skilled in the causes to free themselves from that. "Nor are they skilled in remedies" means they are not skilled in remedial actions, in difficult tasks, to remove or pacify the arisen fear of disease and so on. "Nor are they skilled in avoidance" means they are not skilled in avoiding that, in going to another country for the purpose of release from it. This is the meaning. The rest here is easily understood. "Diseases and so on, exhausting that, proceed." How do they exhaust past kamma? By destroying the life-continuum which is its result, they exhaust it. When the life-continuum is destroyed, that which generates that existence is indeed exhausted. Therefore it is said: "Just as," and so on. "And kamma is likewise" means likewise, the extreme weakness of past kamma is established, like a dewdrop on a blade of grass. Because when life is exhausted, the past kamma that generates that existence is also exhausted. "And thus this" means this statement connected with kamma, in the way explained by us here. should be accepted. The view of all things being due to past actions is the view that all happiness or suffering, all good conduct or bad conduct, arises solely from past actions done by oneself in a previous existence. "Whatever this" means "whatever this." The 'making of the time' (kālaṅkariyā) of the Great Bodhisattas by way of resolve means: "There is no need for me to remain here for a long time to fulfill the perfection of pāramīs; I will now pass away from here and be reborn in the human world; let this life of mine cease." Having thus resolved and firmly intended, they make the time. "Having himself brought the weapon" means having himself struck his own neck with a weapon. "Right there" means right at that untimely death. In "And thus," etc.: "Of those who have attained absorption" is a locative case of determination. "Of those whose life is on par with the head" means those whose head is on par (with their life), because having attained the path of arahantship, they make the path-reviewing thought-process itself the thought-process approaching death, and thus attain parinibbāna. "On par with the head" means the end of the cycle of suffering is said to be on par with the end of the life-continuum. "Of all" means of all those whose defilements are destroyed. "This Sutta passage" means the Sutta passage that appears in the Mahāparinibbāna Sutta. "They" means those proponents. "By that" means by that statement of the proponents. Kriyā-manodhātu (functional mind-element) is the five-door adverting consciousness. Kriyāhetuka-manoviññāṇadhātu (functional mind-consciousness element without root conditions) is the smile-producing consciousness. "Of him" means of the Buddha who is attaining parinibbāna. "It does not fit at all" means even if it is said that the parinibbāna javanas take as their object the peaceful, non-residue nibbāna, it still does not fit. Therefore, it is said, "Thus indeed," etc. In "descending into bhavaṅga, he attains parinibbāna," the parinibbāna cuti-citta (death-consciousness) itself is called bhavaṅga. And cuti-citta is said only of one who is going to another existence. Here, however, it should be understood as merely a conventional expression. In the Vibhāvanī commentary: Of the death-approaching thoughts that end in cuti. But just as for the Buddhas, the Bhagavants, throughout their lives, The arisen great bhavanga-consciousness makes kamma, kamma-nimitta, etc., its object. Similarly, the parinibbāna cuti-consciousness also says, "No, indeed," and so on. Surely, the grasping of kamma, kamma-nimitta, etc., at the time of death is for the purpose of going to another existence, and Buddhas do not go to another existence. Therefore, "No, indeed. La. It does not do so" - this is not fitting. No, it is not unfitting. "For the purpose of going to another existence" - this should be seen in the grasping by javanas. But here, showing that it is a grasping by the cuti-consciousness, it says, "not grasped by cuti," and so on. "For the accomplishment of kamma" means for the completion of kamma. In "And here," and so on. "His" refers to the father of Thera Soṇa. In "By the power of kamma," and so on. "By the power of another cause" means by the power of a cause such as habitual practice. But it would be fitting that the sign of destiny is by the power of kamma alone. "Thus arisen" means the manner of arising in many thought-processes before the last thought-process. Among the evil-sided signs of bad destiny. The good-sided ones are signs of heavenly destiny. The arising of evil-sided signs at the time of King Dhammāsoka's death is mentioned in some Sinhala texts. Having enjoyed the entire earth, Having given a hundred crores of wealth; In the end, for a half-myrobalan fruit's worth; Asoka became master; so it is said; Asoka came to sorrow; so it is said; "That" refers to the kamma that is ripening. In "being a regulating co-operative condition," just as a helmsman in a boat directs and steers the boat towards the desired direction. Similarly, this craving, becoming a delight in existence, directs and steers the mental continuum towards the existence to be reached. And it should be understood that it is a co-operative condition by being an indispensable helper to kamma. "Or wholesome or unwholesome kamma-nimittas" means other wholesome or unwholesome kamma-nimittas. "Supporting that" means supporting that kamma. "Greedy for the taste of the sign" means relishing and craving for the signs of the face, etc. "Remaining, it remains" means remaining, it exists. It is said to remain without letting go. Anubyañjana is a special kind of action, having a pleasing and agreeable form, such as speaking and conversing. "Of that person" means of the person near death. In the commentary text. "Bent by the power of defilements" means bent by the power of defilements such as ignorance and craving. "That which covers or takes" is the analysis. "That" means the mental continuum. "In that" means in the sphere of kamma, etc. It does not agree with the commentary. "In that sphere" is said there. It is not said "in that existence." "Said in that" refers to what is said in the sub-commentaries in that place where it is said 'mostly in another existence, grasped by six doors'. "The arising of similar javanas" means the arising of the present javanas similar to the javanas that occurred at the time of performing kamma. And kamma concealed by existence, and kamma not manifest, does not appear in that way. Only by way of renewing itself, having reached the door, does it appear; this is the meaning. "Having reached despair" means having become disfigured by becoming unconscious, having reached sinking down. "It should be said that those who are abundant in evil kamma are the opposite of that" means it should be said that they too, in despair, with weapons in hand, committing slaughter, shouting "Seize! Bind!", become evil-minded, etc. In the commentary texts. "He whose sword is raised" means one with a raised sword. "They pierce, they stab with this" means a goad. A driving stick. A needle made at its tip is a goad-needle. "The suffering of the goad" means the suffering of piercing. But how does the appearance by being like a raised sword, etc., become called the appearance of kamma? And how does it attain the state of an object for rebirth? Thus he said, "and that," etc. Of beings arising. "But for others" means for those arising in the form and formless existences. "Having made it complete" means having thus made it complete, either ending with a retention or with a pure javana-process. But this, called the arising of the death-consciousness at the end of the life-continuum, is not in the commentaries. And that which, having descended into the life-continuum, attains Nibbāna, etc., that Then it was said there. There too, in the commentaries, they describe "bhavaṅga" as just the death-consciousness. Therefore, how can "only by the destruction of bhavaṅga" be fitting? He says, "And here..." and so on. That which lies in accordance is anusaya. That which lies as a bond is anusaya. Or that which lies again and again is anusaya. And here, anusaya is not co-arisen with impulsion. And here it is spoken of by the name anusaya. And ignorance and craving, co-arisen with various impulsions, are indeed special conditions for rebirth-linking. How could they be taken here? He says, "And here..." and so on. This being so, it is well-fitting