THE PATH
OF PURIFICATION
(VISUDDHIMAGGA)
BY
BHADANTACARIYA BUDDHAGHOSA
Translated from the Pali
by
BHIKKHU NANAMOLI
FIFTH EDITION
BUDDHIST PUBLICATION SOCIETY
Kandy Sri Lanka
[(x) BECOMING / BHAVA]
249. As to the clause 'With clinging as condition, becoming':
(1) As to meaning, (2) as to state,
(3) Purpose, (4) analysis, (5) synthesis,
(6) And which for which becomes condition,
The exposition should be known.
250. 1. As to meaning: Herein, it becomes (bhavati), thus it is becom-
ing (bhava). That is twofold as kamma-process becoming and rebirth-
process becoming, according as it is said: 'Becoming in two ways: there
is kamma-process becoming and there is rebirth-process becoming' (Vbh.
137). Herein, the kamma process itself as becoming is 'kamma-process
becoming'; likewise the rebirth process itself as becoming is 'rebirth-
process becoming'. And here, rebirth is becoming since it becomes; but
just as 'The arising of Buddhas is bliss' (Dh. 194) is said because it
causes bliss, so too kamma should be understood as 'becoming', using
for it the ordinary term for its fruit, since it causes becoming. This,
firstly, is how the exposition should be known here 'as to meaning'.
251. 2. As to state: firstly, kamma-process becoming in brief is both
volition and the states of covetousness, etc., associated with the volition
and reckoned as kamma too, according as it is said: 'Herein, what is
kamma-process becoming? The formation of merit, the formation of
demerit, the formation of the imperturbable, either with a small (limited)
plane or with a large (exalted) plane: that is called kamma-process be-
coming. Also all kamma that leads to becoming is called kamma-process
becoming' (Vbh. 137).
252. Here the formation of merit is, in terms of states, the thirteen kinds
of volition ((1)-(13)), the formation of demerit is the twelve kinds
((22)-(33)), and the formation of the imperturbable is the four kinds
((14)-(17)). So with the words either with a small (limited) plane or with
a large (exalted) plane the insignificance or magnitude of these same
volitions' result is expressed here. But with the words also all kamma
that leads to becoming the covetousness, etc., associated with volition
are expressed.
253. Rebirth-process becoming briefly is aggregates generated by kamma.
It is of nine kinds, according as it is said: 'Herein, what is rebirth-
process becoming? Sense-desire becoming, fine-material becoming,
immaterial becoming, percipient becoming, non-percipient becoming,
neither-percipient-nor-non-percipient becoming, one-constituent becom-
ing, [572] four-constituent becoming, five-constituent becoming: this is
called rebirth-process becoming' (Vbh. 17).
254. Herein, the kind of becoming called 'having sense desires' is sense-
desire becoming. Similarly with the fine-material and immaterial kinds
of becoming. It is the becoming of those possessed of perception, or
there is perception here in becoming, thus it is percipient becoming. The
opposite kind is non-percipient becoming. Owing to the absence of gross
perception and to the presence of subtle perception there is neither per-
ception nor non-perception in that kind of becoming, thus it is neither-
percipient-nor-non-percipient becoming. It is becoming constituted out
of the materiality aggregate only, thus it is one-constituent becoming, or
that kind of becoming has only one constituent, [the materiality aggre-
gate, or dimension,] thus it is one-constituent becoming. And similarly
the four-constituent [has the four mental aggregates, or dimensions,] and
the five-constituent [has the material and the four mental aggregates, or
dimensions].
255. Herein, sense-desire becoming is five aggregates acquired through
kamma (clung to). Likewise the fine-material becoming. Immaterial
becoming is four. Percipient becoming is four and five. Non-percipient
becoming is one aggregate that is acquired through kamma (clung to).
Neither-percipient-nor-non-percipient becoming is four. One-constituent
becoming, etc., are respectively one, four, and five aggregates as aggre-
gates that are acquired through kamma (clung to).
This is how the exposition should be known here 'as to state'.
256. 3. As to purpose: although formations of merit, etc., are of course
dealt with in the same way in the description of becoming and in the de-
scription of formations (see Vbh. 135 and 137), nevertheless the repeti-
tion has a purpose. For in the former case it was because it was a
condition, as past kamma, for rebirth-linking here [in this becoming],
while in the latter case it is because it is a condition, as present kamma,
for rebirth-linking in the future [becoming]. Or alternatively, in the for-
mer instance, in the passage beginning, 'Herein, what is the formation of
merit? It is profitable volition of the sense sphere' (Vbh. 135), it was
only volitions that were called 'formations'; but here, wth the words 'All
kamma that leads to becoming' (Vbh. 137), the states associated with the
volition are also included. And in the former instance it was only such
kamma as is a condition for consciousness that was called 'formations';
but now also that which generates non-percipient becoming is included.
257. But why so many words? In the clause 'With ignorance as condition
there are formations', only profitable and unprofitable states are ex-
pressed as the formation of merit, etc.; but in the clause 'With clinging
as condition, becoming', profitable and unprofitable and also functional
states are expressed because of the inclusion of rebirth-process becom-
ing. So this repetition has a purpose in each case. This is how the exposi-
tion should be known 'as to purpose here'.
258. 4. As to analysis, synthesis means as to both the analysis and the
synthesis of becoming that has clinging as its condition. The kamma
with sense-desire clinging as its condition that is performed and gener-
ates sense-desire becoming is 'kamma-process becoming'. The aggre-
gates generated by that are 'rebirth-process becoming'; similarly in the
case of fine-material and immaterial becoming. So [573] there are two
kinds of sense-desire becoming with sense-desire clinging as condition,
included in which are percipient becoming and five-constituent becom-
ing. And there are two kinds of fine-material becoming, included in
which are percipient, non-percipient, one-constituent, and five-constitu-
ent becoming. And there are two kinds of immaterial becoming, in-
cluded in which are percipient becoming, neither-percipient-nor-non-
percipient becoming, and four-constituent becoming. So, together with
what is included by them, there are six kinds of becoming with sense-
desire clinging as condition. Similarly too with the [three] remaining
kinds of clinging as condition. So, as to analysis, there are, together with
what is included by them, twenty-four kinds of becoming with clinging
as condition.
259. 5. As to synthesis, however, by uniting kamma-process becoming
and rebirth-process becoming there is, together with what is included by
it, one kind of sense-desire becoming with sense-desire clinging as its
condition. Similarly with fine-material and immaterial becoming. So there
are three kinds of becoming. And similarly with the remaining [three]
kinds of clinging as condition. So by synthesis, there are, together with
what is included by them, twelve kinds of becoming with clinging as
condition.
260. Furthermore, without distinction the kamma with clinging as its
condition that attains sense-desire becoming is kamma-process becom-
ing. The aggregates generated by that are rebirth-process becoming.
Similarly in the fine-material and immaterial becoming. So, together
with what is included by them, there are two kinds of sense-desire
becoming, two kinds of fine-material becoming, and two kinds of imma-
terial becoming. So, by synthesis, there are six kinds of becoming by this
other method. Or again, without making the division into kamma-proc-
ess becoming and rebirth-process becoming, there are, together with
what is included by them, three kinds of becoming as sense-desire
becoming, and so on. Or again, without making the division into sense-
desire becoming, etc., there are, together with what is included by them,
two kinds of becoming, as kamma-process becoming and rebirth-process
becoming. And also without making the division into kamma process
and rebirth process there is, according to the words 'With clinging as
condition, becoming', only one kind of becoming.
This is how the exposition of becoming with clinging as condition
should be known here 'as to analysis and synthesis'.
261. 6. Which for which becomes condition means that here the exposi-
tion should be known according to what kind of clinging is a condition
for what [kind of becoming]. But what is condition for what here? Any
kind is a condition for any kind. For the ordinary man is like a madman,
and without considering 'Is this right or not?', and aspiring by means of
any of the kinds of clinging to any of the kinds of becoming, he per-
forms any of the kinds of kamma. Therefore when some say that the
fine-material and immaterial kinds of becoming do not come about through
rite-and-ritual clinging, that should not be accepted: what should be ac-
cepted is that all kinds come about through all kinds.
262. For example, someone thinks in accordance with hearsay or [false]
view that sense desires come to be fulfilled in the human world among
the great warrior (khattiya) families, etc., and in the six divine worlds of
the sense sphere. [574] Misled by listening to wrong doctrine, etc., and
imagining that 'by this kamma sense desires will come to be fulfilled',
he performs for the purpose of attaining them acts of bodily misconduct,
etc., through sense-desire clinging. By fulfilling such misconduct he is
reborn in the states of loss. Or he performs acts of bodily misconduct,
etc., aspiring to sense desires visible here and now and protecting those
he has already acquired. By fulfilling such misconduct he is reborn in
the states of loss. The kamma that is the cause of rebirth there is kamma-
process becoming. The aggregates generated by the kamma are rebirth-
process becoming. But percipient becoming and five-constituent becom-
ing are included in that, too.
263. Another, however, whose knowledge has been intensified by listen-
ing to good Dhamma and so on, imagines that 'by this kind of kamma
sense desires will come to be fulfilled'. He performs acts of bodily good
conduct, etc., through sense-desire clinging. By fulfilling such bodily
good conduct he is reborn among deities or human beings. The kamma
that is the cause of his rebirth there is kamma-process becoming. The
aggregates generated by the kamma are rebirth-process becoming. But
percipient becoming and five-constituent becoming are included in that,
too.
So sense-desire clinging is a condition for sense-desire becoming
with its analysis and its synthesis.
264. Another hears or conjectures that sense desires come to still greater
perfection in the fine-material and immaterial kinds of becoming, and
through sense-desire clinging he produces the fine-material and immate-
rial attainments, and in virtue of his attainments he is reborn in the fine-
material or immaterial Brahma-world. The kamma that is the cause of
his rebirth there is kamma-process becoming. The aggregates generated
by the kamma are rebirth-process becoming. But percipient, non-percipi-
ent, neither-percipient-nor-non-percipient, one-constituent, four-constitu-
ent, and five-constituent kinds of becoming are included in that, too.
Thus sense-desire clinging is a condition for fine-material and immate-
rial becoming with its analysis and its synthesis.
265. Another clings to the annihilation view thus: 'This self comes to be
entirely cut off when it is cut off in the fortunate states of the sense
sphere, or in the fine-material or immaterial kinds of becoming', and he
performs kamma to achieve that. His kamma is kamma-process becom-
ing. The aggregates generated by the kamma are rebirth-process becom-
ing. But the percipient, etc., kinds of becoming are included in that too.
So [false-] view clinging is a condition for all three, namely, for the
sense-desire, fine-material, and immaterial kinds of becoming with their
analysis and their synthesis.
266. Another through self-theory clinging thinks, 'This self comes to be
blissful, or comes to be free from fever, in the becoming in the fortunate
states in the sense sphere or in one or other of the fine-material and
immaterial kinds of becoming', and he performs kamma to achieve that.
That kamma of his is kamma-process becoming. The aggregates gener-
ated by the kamma are [575] rebirth-process becoming. But the percipi-
ent, etc., kinds of becoming are included in that, too. Thus this self-
theory clinging is a condition for all the three, namely, becoming with
their analysis and their synthesis.
267. Another [thinks] through rite-and-ritual clinging, 'This rite and
ritual leads him who perfects it to perfect bliss in becoming in the fortu-
nate states of the sense sphere or in the fine-material or immaterial kinds
of becoming', and he performs kamma to achieve that. That kamma of
his is kamma-process becoming. The aggregates generated by the kamma
are rebirth-process becoming. But the percipient, etc., kinds of becoming
are included in that, too. So rite-and-ritual clinging is a condition for all
three, namely, the sense-desire, fine-material and immaterial kinds of
becoming with their analysis and their synthesis.
This is how the exposition should be known here according to 'which
is condition for which'.
[How Clinging is a Condition for Becoming]
268. But which is condition for which kind of becoming in what way
here?
Now clinging as condition for becoming,
Both fine-material and immaterial,
Is decisive-support; and then conascence
And so on for the sense-desire kind.
269. This clinging, though fourfold, is a condition in only one way as
decisive-support condition for becoming both fine-material and imma-
terial, [that is,] for the profitable kamma in the kamma-process becom-
ing that takes place in sense-desire becoming and for the rebirth-process
becoming. It is a condition, as consacence and so on, that is, as conas-
cence, mutuality, support, association, presence, non-disappearance, and
root-cause conditions, for the unprofitable kamma-process becoming
associated with [the fourfold clinging] itself in the sense-desire becom-
ing. But it is a condition, as decisive-support only, for that which is
dissociated.
This is the detailed explanation of the clause 'With clinging as con-
dition, becoming'.
[(xi)-(xii) BIRTH / JATI, ETC.]
270. As regards the clause 'With becoming as condition, birth', etc., the
definition of birth should be understood in the way given in the Descrip-
tion of the Truths (Ch. XVI, §3Iff.)
Only kamma-process becoming is intended here as 'becoming'; for
it is that, not rebirth-process becoming, which is a condition for birth.
But it is a condition in two ways, as kamma condition and as decisive-
support condition.
271. Here it may be asked: 'But how is it to be known that becoming is a
condition for birth?'. Because of the observable difference of inferiority
and superiority. For in spite of equality of external circumstances, such
as father, mother, seed, blood, nutriment, etc., the difference of inferior-
ity and superiority of beings is observable even in the case of twins.
And that fact is not causeless, since it is not present always and in all;
[576] nor has it any cause other than kamma-process becoming since
there is no other reason in the internal continuity of beings generated by
it. Consequently, it has only kamma-process becoming for its cause.
And because kamma is the cause of the difference of inferiority and su-
periority among beings the Blessed One said, 'It is kamma that separates
beings according to inferiority and superiority' (M.iii,203). From that it
can be known that becoming is a condition for birth.
272. And when there is no birth, neither ageing and death nor the states
beginning with sorrow come about; but when there is birth, then ageing
and death come about, and also the states beginning with sorrow, which
are either bound up with ageing and death in a fool who is affected by
the painful states called ageing and death, or which are not so bound up
in one who is affected by some painful state or other; therefore this birth
is a condition for ageing and death and also for sorrow and so on. But it
is a condition in one way, as decisive-support type.
This is the detailed explanation of the clause 'With becoming as
condition, birth'.
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