English
"For non-interruption" means for the sake of non-interruption. "For connection" means for the sake of joining. The connection is that any mind-moment is not not a condition for any unconflicting mind-moment. "For those arisen again" means for those that have ceased and arisen again. "Former javanas" - here, the path, being of the gotrabhu type, receives the condition of repetition. But for the fruit, since it is of a different kind, it is not a condition of repetition. The fruit, however, is entirely free from repetition. Therefore, it is said that these two do not fall into the category of former javanas here, "excluding path and fruit javanas." Of the latter javanas, excluding fruit javanas. "Full in all aspects" - here, even the type of wholesome, etc., is included, so it is said "even by mere type." They would be identical. But they are not different. Sometimes some are indeed different. Therefore, they are phenomena of different kinds. La. The connection is that they are not able. "Attainment of the supramundane state from the kamavacara state" means of the mind-continuum, this is the intention. The gotrabhu mind is the sense-sphere plane. The jhana mind is the fine-material plane. The path mind is the supramundane plane. Even when the volitional action has ceased, its mode of occurrence does not cease. It follows the mind-continuum. That itself, in the future, becoming a mass of resultant phenomena, manifests. Therefore, it goes into the category of the seed of the result. And as long as it does not ripen, as long as the cycle of existence continues, it is not considered to have perished in between. Therefore, the volitional action, when arising, arises for the purpose of depositing that seed in the mind-continuum, and when ceasing, it ceases having deposited it, so it is said "its own occurrence." called the seed-repository. "It occurs with intention" means it is common with intention. The connection is that the previously arisen young sāla trees are the conditions. It should be connected with the four-originating material phenomena that arose in previous mind-moments. "The body born of nutriment" is the remaining part of the text, thus it is said. "By what arose later" means there is no purpose with the later-arisen condition. The meaning is like watering an old, decaying tree. "By which part" means by which causal part. "The base material form" means the heart-base material form approaching cessation. "Thus this also" means thus this later-arisen condition also. Spreading in various ways, going to other times and other places is expansion. The compound means that which has great expansion. "In the base" means in the heart-base. Mixed, mingled with the five aggregates is the five-fold existence. The sensual realm and the fine-material realm. It cannot arise without it. The meaning is that material form is not suppressed by the power of the meditation on dispassion towards material form. "Or that which arose previously" means that which arose previously, having passed one mind-moment. "Or that which is in the growth phase" means that which is in the growth phase up to the eighth mind-moment thereafter. "The arisen base" means the arisen base material form. "Here" means in this pure-arisen condition. The connection is, although it appears. "In the opposite" means in the opposite section. "That" means the object-pure-arisen. The connection is, because that object is not clear. The teachers of the Paṭṭhāna commentary state the reason. In the immaterial realms, at the time of approaching death, the appearance of a destiny-sign for someone is mentioned in the commentaries. If this is so, then the object-pure-arisen should be taken there. But in the Paṭṭhāna, it rejects all pure-arisen conditions in that existence. If it is asked why, it is said "as in the immaterial realms" with the meaning that the base-pure-arisen condition is not to be found there. And here in the Paṭṭhāna, both pure-arisen conditions are rejected in the immaterial realms, therefore all individuals in the immaterial realms, all material form. They also say they do not make the accessory object. And so, in the Exposition of the Collection of Objects, it is said: “For those who fall from the non-percipient realm, just as for those who fall from the formless realm, the object of rebirth in the sense-sphere, which is a sign of their destination, is not grasped by any door in a previous existence; it is merely established by the power of kamma.” “Excrement, corpses, etc.” means excrement and dead, putrid bodies. “By those thus stated” means by those stated in the Paṭṭhāna. But how do those unwholesome states become a proximate condition for wholesome states of the four planes? He says, “Among them, those that avoid immediate retribution,” etc. Among them, it is said that for those who have committed deeds of immediate retribution, there is no attainment of jhāna or the path, because they are endowed with defilement-obstruction and kamma-obstruction. This is what is meant by “those that avoid immediate retribution.” “Those” refers to lust and other unwholesome states which become strong supports for the arising of wholesome states of the four planes— this is the connection. “By way of overcoming” refers to what is said in the Paṭṭhāna, in the analysis of the question: “An unwholesome state is a proximate condition for a wholesome state.” It is said: “Having killed a living being, for the purpose of counteracting that, one gives a gift, undertakes precepts, performs the Uposatha observance, produces jhāna, produces the path, produces supernormal knowledge.” There, “for the purpose of counteracting that” means for the purpose of warding off, abandoning, or overcoming that act of killing. If that person who killed a living being later experiences remorse and, for the purpose of overcoming that kamma, gives a gift, undertakes precepts, performs the Uposatha observance, then that act of killing engages that person in the act of giving. Similarly, in the act of precept-observance, in the act of Uposatha observance. Just as a king might say: “Whoever does not observe the Uposatha on this day, I will execute him.” Then all the citizens would observe the Uposatha. This should be understood in the same way. For that act of killing is like the king. That killer of living beings is like the citizens. His acts of giving, precept-observance, and Uposatha observance are like the wholesome acts. The wholesome deeds are "It produces absorption, it produces the path, it produces supernormal knowledge." In these passages, the same method applies. Thus, it should be understood that by way of surpassing, even one unwholesome deed, by the power of decisive support, generates and causes to occur all four-level wholesome deeds. "All those same ones" means that all unwholesome deeds, including those of immediate karma, are strong decisive supports for the arising of all unwholesome deeds and undeterminable phenomena. Wholesome phenomena are giving, morality, and so on. A very strong karma is intended, not a weak one, because it is a place of decisive support. The connection is: "Are they not strong decisive supports even for those material phenomena?" How do they become so? It is said, "External trees, grasses, etc." Here, earth-essence, water-essence, rain-water, and seeds are strong decisive supports for trees, grasses, etc. Roots, medicines, etc., are strong decisive supports for one's own internal continuity. "Of what is done" means of the deed of production, etc., done first. "Not by such a continuity of form" means there are no phenomena produced and cultivated by such a continuity of form. "That" refers to climate, seeds, etc., and karma, etc. "Done" means what was produced and cultivated earlier. The connection is: "Only of a conscious being is consciousness the planning, the doing." The meaning is that consciousness is called planning, doing. "Planning" is also arrangement. "Anything" means any karma, etc., climate, food, etc. The connection is: passions arisen in oneself, and passions arisen in the continuity of another, and passions arisen in oneself. "Example" means it is an illustration. Deities with corrupted minds, seeing each other, corrupt their own minds. They generate intense envy. At that very moment, they pass away. Their two envious states become strong decisive supports for each other. It should be connected as: "They become strong decisive supports for wholesome deeds in the sense-sphere," and so on. In the Vibhāvanī text: The object, recollection, enjoyment, etc., which are phenomena of absorption, path, fruit, insight, etc., and oneself. The explanation is that it makes them inferior. "Under one's own control" means dependent on oneself, bound to oneself. In the Paṭṭhāna, in the section on questions, having given alms, having undertaken precepts, having performed the Uposatha observance, making that weighty, one reflects. "Reflecting on formerly well-practiced deeds, making them weighty" and so on, because it is mentioned thus, alms and precepts. And indeed Nibbānas, thus it is said. "Making lust weighty, they enjoy it," by "rejoices" and so on; and by "making the eye weighty, they enjoy it" and so on, because it is mentioned thus, "lust, views, eye, ear, and so on" is said. "Also in other places" means also from another, in supports, conditions, and so on. "That very one" means indeed the immediate support. "Anything" means even a little bit. The explanation is that the great elements are not able to support anything. But is it not so that nutriment-form is able to support the great elements? And life-faculty-form is able to sustain the kamma-born great elements? True. But here, the function of the co-nascence condition is intended. And for those two, there is no function of co-nascence condition. That will become clear later. "Base of results" means base-form of results. In the Paṭṭhāna text. "And object, and support,