English
in what is said, "encompassed by ignorance, rooted in craving." Because those co-arisen with impulsion are also obtained along with the latent tendencies. Therefore, the objection is that the word anusaya is not fitting here. Showing that it is indeed fitting, he says, "Moreover..." and so on. "Pariyattā" means completed. "He too" means the aggregate of phenomena like contact. "Just of such a nature" means just of a nature not abandoned by the highest path, just being latent tendencies, it is said. "That" means the mind-continuum. "There" means in both. How do they cast it there? He says, "In that..." and so on. "By the element of knowing" means by the consciousness-element. There is no such thing as transference. Wherever they arise, there they are broken up, is the meaning. How then, at the time of death, is there such a thing as transference? This is the connection. This being so, this statement would contradict the Anamatagga Sutta. It does not contradict. For this is an Abhidhamma statement, a primary statement, but the Anamatagga Sutta is a Suttanta statement, a figurative statement, showing this he says, "And that which..." and so on. Having said it is spoken figuratively, he shows that figure of speech with "For those..." and so on. "He" means that person. "Of them" means of ignorance, craving, and volitional formations, and of the rebirth-linking mind-and-matter phenomena. "By the connection of cause and effect, he runs on to another existence, he wanders in transmigration, it is said." Even previously, at the time of performing kamma, those ignorance, craving, and volitional formations are called "that being." Condition Indeed, when that rebirth, which is the result, appears, that being is called "a being" even with that rebirth. In the midst of the continuity of phenomena, that too is called "a being." Thus, for one who makes the causal phenomena and the resultant phenomena into one "being," there is a cause-and-effect connection. Thus, by this cause-and-effect connection, he himself performs kamma. By that kamma, he himself is said to wander on to another existence, to transmigrate. And here, "beginningless, O monks," (etc.) "for beings shrouded in ignorance," because it is spoken with such a designation of "being," this teaching of the Dhamma is a conventional teaching. And because it is a conventional teaching, the convention of "wandering on, transmigrating" also holds true. But in that teaching of the Dhamma, which teaches only Dhamma, not a being, not a person, in accordance with the word "Dhamma teaching." This Dhamma teaching is indeed the primary teaching. The phenomena taught therein, even in their natural state, do not pass over to another place, another time, another moment. Wherever they arise, right there they break up. They go to decay and dissolution. Therefore it is said: "Indeed, phenomena, once arisen (etc.) do not pass over." And an echo, and a lamp, and a seal. By the word "etc.," a reflection and a shadow, and the seed-formation, and a guarantor, and the knowledge, skills, and medicines used in the bodies of young children— such examples found in the commentaries are included. And "nidassanā" (examples) are called similes. Therein, "an echo" means: when one stands at the entrance of a deep cave and makes a sound, an echo arises inside the cave. The original sound arising at the entrance does not go into the cave; it ceases right where it arose. And the echo does not come from there. Nor does it arise from elsewhere without the condition of the original sound. It arises there only by the condition of the original sound. Therein, the original sound is like past kamma. The echo is like the immediate rebirth. This method applies to the lamp, the seal, and the reflection/shadow. Therein, "a lamp" means... First, having lit one lamp, with that, one lights a hundred other lamps, or even a thousand lamps. "Seal" means an engraved mark. There, with one seal-block, one makes a hundred seal-marks, or even a thousand seal-marks. "Reflection" means the body's image arising in clear mirror-plates or in waters. By these examples, fruit does not come from the cause itself. And without a cause, it does not arise. This much meaning is shown. "Seed-preparation" means, for the manifestation of desired color, scent, and taste in flowers and fruits arising in due course, the impregnation of mango seeds and the like with desired color, scent, and taste elements at the time of planting. There, due to that, when flowers and fruits arise in due course, those very colors, scents, and tastes manifest. "Guarantee" means, for one taking a loan from another to accomplish some purpose, the promise: "I will give your money with interest within a year; if I do not give it, such-and-such a field or property of mine shall be yours." "Such-and-such a field or property of mine shall be yours" - this is the setting of a promise. There, due to that, having obtained money, one accomplishes that purpose. When the time arrives, one repays the debt with interest. "Knowledge, crafts, and medicines" means, in the world, for the lifelong benefit of children, they teach some knowledge or craft when they are young. For the non-arising of severe diseases lifelong, they administer some potent medicine when they are young. There, due to that, the children's lifelong attainment of benefit, or the non-arising of such diseases, certainly occurs. By these, just as in due course, even when the original actions like guarantees are no longer present, the conditions made in the earlier part later accomplish the purposes and so forth. Similarly, having performed wholesome and unwholesome deeds, even when they are no longer present in due course, because they were done previously, later, fruits like rebirth and so forth manifest. This is what it shows. Therefore it is said: "Echo, lamp, seal, and so forth are the examples here." "Due to the weakness of kamma" means, then, due to the weakness of the life-faculty, kamma... Even weak it is, thus it was said. Though in the commentary it was shown, having said, still, it is possible, thus is the link. There, "that too" is the sign of destiny too. "Thus for those passing" means for those passing, making divine chariots the sign of destiny. "By the burning body" is an instrumental case for a characteristic. In the verse. In the five doors, rebirth karma without, in two objects, it may be, thus is the link. There, "in two objects" means in two objects being the sign of karma and the sign of destiny. There, rebirth in five doors is rebirth for those passing at the end of five-door near-death thought processes. When it is said that it too may be in an object a sign of destiny, it is also established that five-door thought processes make five sense objects, signs of destiny, their object. And this being so. Not passing at the end of those thought processes, it is possible to say that for some, passing from subsequent mind-door thought processes is not possible at all. But in those subsequent thought processes, for those passing away through grasping the past and grasping the aggregate, past signs of destiny are also obtained. And for those passing away through grasping the base and grasping the name, mind-objects are also certainly obtained. Therefore, what was said by the teacher, that for sense-sphere rebirth, the karma-sign and destiny-sign grasped by six doors, present and past objects, are found. That should be seen as well-said. But what was said by the teacher, that 'the mind-continuum repeatedly arises referring to that very object, thus presented,' meaning the arising of many thought-moments in the period before the last thought-process. It is certainly proper to take that as referring to the sign of destiny, thus presented. And this being so, to show that a past sign of destiny is also obtained, "when indeed" and so on was said. "By way of continuity" means by way of present continuity. "Of that" means of the sign of destiny. It was said mostly, not said comprehensively, this is the intention. "Mind-door mar... because it is desired even by the death-proximate javanas. The meaning is: because it is desired in the sense of a pre-nascent condition. "Following that" means following those death-proximate javanas of the mind-door. "And because rebirth is possible" means and because the pre-nascent condition is possible for rebirth too as a pre-nascent condition. If it is said: "Even if the Elder did not divide it, when it should be divided, dividing it is proper." It is not proper. Why? Because it has the same course as the karma-sign. Therefore, it is said: "This is not..." and so on. Having said that the explanation should be applied as far as possible, the view of others is also stated, saying that others explain it without distinction. Here, "explaining without distinction" means explaining without dividing. Again, not accepting that view of others, he says: "But in the Commentary..." and so on. Here, however, accepting that view of others, he again says: "And what is there..." and so on. Here, "for that apperception" means for that apperception whose object is the sign of destiny. "Their statement" means the statement of others. "Except for non-investigation" —why is this said? Is not "But in the Commentary..." and so on all a statement of investigation? True, in terms of the text as seen, but it does not investigate the nature of an incomplete text. Therefore, "except for non-investigation" is said. Here it might be said: Let the Commentary text be incomplete, but how can the Mūlaṭīkā text be incomplete, since it is stated as being only in the mind-door? Even if stated as determined, if the intended meaning here is incomplete, it is still incomplete. Therefore, it is said: "There is no other reason except for non-investigation." In "present and past" and so on, the construction is: "and the javana process of the five-door, ending with apperception,