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Yampi "atthānantaratāya anantarapaccayo, kālānantaratāya samanantarapaccayo"ti ācariyānaṃ mataṃ, taṃ "nirodhā vuṭṭhahantassa nevasaññānāsaññāyatanakusalaṃ phalasamāpattiyā samanantarapaccayena paccayo"tiādīhi (paṭṭhā. 1.1.418) virujjhati. Yampi tattha vadanti "dhammānaṃ samuṭṭhāpanasamatthatā na parihāyati, bhāvanābalena pana vāritattā dhammā samanantarā nuppajjantī"ti, tampi kālānantaratāya abhāvameva sādheti. Bhāvanābalena hi tattha kālānantaratā natthīti, mayampi etadeva vadāma. Yasmā ca kālānantaratā natthi, tasmā samanantarapaccayatā na yujjati. Kālānantaratāya hi tesaṃ samanantarapaccayo hotīti laddhi. Tasmā abhinivesaṃ akatvā byañjanamattatovettha nānākaraṇaṃ paccetabbaṃ, na atthato. Kathaṃ? Natthi etesaṃ antaranti hi anantarā. Saṇṭhānābhāvato suṭṭhu anantarāti samanantarā. |
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| Yampi "atthānantaratāya anantarapaccayo, kālānantaratāya samanantarapaccayo"ti ācariyānaṃ mataṃ, taṃ "nirodhā vuṭṭhahantassa nevasaññānāsaññāyatanakusalaṃ phalasamāpattiyā samanantarapaccayena paccayo"tiādīhi (paṭṭhā. 1.1.418) virujjhati. | 75. The opinion of [certain] teachers13 is that proximity condition refers to proximity of aim (fruit) and contiguity condition refers to proximity of time. But that is contradicted by such statements as “The profitable [consciousness] belonging to the base consisting of neither perception nor non-perception in one who emerges from cessation is a condition, as contiguity condition, for fruition attainment [consciousness]” (Paṭṭh I 160). |
Comm. NT: 13.
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| Yampi tattha vadanti "dhammānaṃ samuṭṭhāpanasamatthatā na parihāyati, bhāvanābalena pana vāritattā dhammā samanantarā nuppajjantī"ti, tampi kālānantaratāya abhāvameva sādheti. | 76. Now, they say in this context that “the ability of states to produce [their fruit] is not diminished, but the influence of meditative development prevents states from arising in proximity.” But that only establishes that there is no proximity of time; | |
| Bhāvanābalena hi tattha kālānantaratā natthīti, mayampi etadeva vadāma. | and we also say the same, namely, that there is no proximity of time there owing to the influence of development. | |
| Yasmā ca kālānantaratā natthi, tasmā samanantarapaccayatā na yujjati. | But since there is no proximity of time, the state of contiguity condition is therefore impossible [according to them] | |
| Kālānantaratāya hi tesaṃ samanantarapaccayo hotīti laddhi. | since their belief is that the contiguity condition depends on proximity of time (cf. M-a II 363). | |
| Tasmā abhinivesaṃ akatvā byañjanamattatovettha nānākaraṇaṃ paccetabbaṃ, na atthato. | Instead of adopting any such misinterpretation, the difference should be treated as residing in the letter only, not in the meaning. | |
| Kathaṃ? | How? | |
| Natthi etesaṃ antaranti hi anantarā. | There is no interval (antara) between them, thus they are proximate (anantara); | |
| Saṇṭhānābhāvato suṭṭhu anantarāti samanantarā. | they are quite without interval because [even the distinction of] co- presence is lacking, thus they are contiguous (samanantara). 14 |
Comm. NT: 14.
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