THE PATH
OF PURIFICATION
(VISUDDHIMAGGA)
BY
BHADANTACARIYA BUDDHAGHOSA
Translated from the Pali
by
BHIKKHU NANAMOLI
FIFTH EDITION
BUDDHIST PUBLICATION SOCIETY
Kandy Sri Lanka
[(iv) VARIOUS]
299. As it spins thus:
(1) As to the source in the [four] truths,
(2) As to function, (3) prevention, (4) similes,
(5) Kinds of profundity, and (6) methods,
It should be known accordingly.
300. 1. Herein, [as to source in the truths:] profitable and unprofitable
kamma are stated in the Saccavibhahga (Vbh. 106f.) without distinction
as the origin of suffering, and so formations due to ignorance [stated
thus] 'With ignorance as condition there are formations' are the second
truth with the second truth as source. Consciousness due to formations is
the first truth with the second truth as source. The states beginning with
mentality-materiality and ending with resultant feeling, due respectively
to consciousness, etc., are the first truth with the first truth as source.
Craving due to feeling is the second truth with the first truth as source.
Clinging due to craving is the second truth with the second truth as
source. Becoming due to clinging is the first and second truths with the
second truth as source. Birth due to becoming is the first truth with the
second truth as source. Ageing-and-death due to birth is the first truth
with the first truth as source. This in the first place is how [the Wheel of
Becoming] should be known 'as to ... source in the four truths' in
whichever way is appropriate.
301. 2. [As to function:] ignorance confuses beings about physical ob-
jects [of sense desire] and is a condition for the manifestation of forma-
tions; likewise [kamma-] formations [582] form the formed and are a
condition for consciousness; consciousness recognizes an object and is a
condition for mentality-materiality; mentality-materiality is mutually
consolidating and is a condition for the sixfold base; the sixfold base
occurs with respect to its own [separate] objective fields and is a condi-
tion for contact; contact touches an object and is a condition for feeling;
feeling experiences the stimulus of the object and is a condition for
craving; craving lusts after lust-arousing things and is a condition for
clinging; clinging clings to clinging-arousing things and is a condition
for becoming; becoming flings beings into the various kinds of destiny
and is a condition for birth; birth gives birth to the aggregates owing to
its occurring as their generation and is a condition for ageing-and-death;
and ageing-and-death ensures the decay and dissolution of the aggre-
gates and is a condition for the manifestation of the next becoming
because it ensures sorrow, etc.
45
So this [Wheel of Becoming] should be
known accordingly as occurring in two ways 'as to function' in which-
ever way is appropriate to each of its parts.
302. 3. [As to prevention:] the clause 'With ignorance as condition there
are formations' prevents seeing a maker, the clause 'With formations as
condition, consciousness' prevents seeing the transmigration of a self;
the clause 'With consciousness as condition, mentality-materiality' pre-
vents perception of compactness because it shows the analysis of the
basis conjectured to be 'self; and the clauses beginning 'With mentality-
materiality as condition, the sixfold base' prevent seeing any self that
sees, etc., cognizes, touches, feels, craves, clings, becomes, is born, ages
and dies. So this Wheel of Becoming should be known 'as to prevention'
of wrong seeing appropriately in each instance.
303. 4. [As to similes:] ignorance is like a blind man because there is no
seeing states according to their specific and general characteristics; for-
mations with ignorance as condition are like the blind man's stumbling;
consciousness with formations as condition is like the stumbler's falling;
mentality-materiality with consciousness as condition is like the appear-
ance of a tumour on the fallen man; the sixfold base with mentality-
materiality as condition is like a gathering that makes the tumour burst;
contact with the sixfold base as condition is like hitting the gathering in
the tumour; feeling with contact as condition is like the pain due to the
blow; craving with feeling as condition is like longing for a remedy;
clinging with craving as condition is like seizing what is unsuitable
through longing for a remedy; [583] becoming with clinging as condi-
tion is like applying the unsuitable remedy seized; birth with becoming
as condition is like the appearance of a change [for the worse] in the
tumour owing to the application of the unsuitable remedy; and ageing-
and-death with birth as condition is like the bursting of the tumour after
the change.
Or again, ignorance here as 'no theory' and * wrong theory' (see
§52) befogs beings as a cataract does the eyes; the fool befogged by it
involves himself in formations that produce further becoming, as a
cocoon-spinning caterpillar does with the strands of the cocoon; con-
sciousness guided by formations establishes itself in the destinies, as a
prince guided by a minister establishes himself on a throne; [death] con-
sciousness conjecturing about the sign of rebirth generates mentality-
materiality in its various aspects in rebirth-linking, as a magician does an
illusion; the sixfold base planted in mentality-materiality reaches growth,
increase and fulfilment, as a forest thicket does planted in good soil;
contact is born from the impingement of the bases, as fire is born from
the rubbing together of fire sticks; feeling is manifested in one touched
by contact, as burning is in one touched by fire; craving increases in one
who feels, as thirst does in one who drinks salt water; one who is parched
[with craving] conceives longing for the kinds of becoming, as a thirsty
man does for drinks; that is his clinging; by clinging he clings to becom-
ing as a fish does to the hook through greed for the bait; when there is
becoming there is birth, as when there is a seed there is a shoot; and
death is certain for one who is born, as falling down is for a tree that has
grown up.
So this Wheel of Becoming should be known thus 'as to similes' too
in whichever way is appropriate.
304. 5. [Kinds of profundity:] Now the Blessed One's words, 'This de-
pendent origination is profound, Ananda, and profound it appears' (D.ii,*
55), refer to profundity (a) of meaning, (b) of law, (c) of teaching, and
(d) of penetration. So this Wheel of Becoming should be known 'as to
the kinds of profundity' in whichever way is appropriate.
305. (a) Herein, the meaning of ageing-and-death produced and origi-
nated with birth as condition is profound owing to difficulty in under-
standing its origin with birth as condition thus: Neither does ageing-and
death not come about from birth, nor, failing birth, does it come about
from something else; it arises [only] from birth with precisely that nature
[of ageing-and-death]. And the meaning of birth with becoming as con-
dition ... and the meaning of formations produced and originated with
ignorance as condition are treatable in like manner. That is why this
Wheel of Becoming is profound in meaning. This, firstly, is the profun-
dity of meaning here. [584] For it is the fruit of a cause that is called
'meaning', according as it is said, 'Knowledge about the fruit of a cause
is the discrimination of meaning' (Vbh. 293).
306. (b) The meaning of ignorance as condition for formations is pro-
found since it is difficult to understand in what mode and on what
occasion46
ignorance is a condition for the several formations.... The
meaning of birth as a condition for ageing-and-death is similiarly pro-
found. That is why this Wheel of Becoming is profound in law. This is
the profundity of law here. For 'law' is a name for cause, according as it
is said, 'Knowledge about cause is discrimination of law' (Vbh. 293).
307. (c) Then the teaching of this [dependent origination] is profound
since it needs to be given in various ways for various reasons, and none
but omniscient knowledge gets fully established in it; for in some places
in the Suttas it is taught in forward order, in some in backward order, in
some in forward and backward order, in some in forward or in backward
order starting from the middle, in some in four sections and three links,
in some in three sections and two links, and in some in two sections and
one link. That is why this Wheel of Becoming is profound in teaching.
This is the profundity of teaching.
308. (d) Then the individual essences of ignorance, etc., owing to the
penetration of which ignorance, etc., are rightly penetrated as to their
specific characteristic, are profound since they are difficult to fathom.
That is why this Wheel of Becoming is profound in penetration. For here
the meaning of ignorance as unknowing and unseeing and non-penetra-
tion of the truth is profound; so is the meaning of formations as forming
and accumulating with and without greed; so is the meaning of con-
sciousness as void, uninterested, and manifestation of rebirth-linking
without transmigration; so is the meaning of mentality-materiality as
simultaneous arising, as resolved into components or not, and as bending
[on to an object] (namana) and being molested (ruppana); so is the
meaning of the sixfold base as predominance, world, door, field, and
possession of objective field; so is the meaning of contact as touching,
impingement, coincidence, and concurrence; so is the meaning of feeling
as the experiencing of the stimulus of an object, as pleasure or pain or
neutrality, as soulless, and as what is felt; so is the meaning of craving as
a delighting in, as a committal to, as a current, as a bindweed, as a river,
as the ocean of craving, and as impossible to fill; so is the meaning of
clinging as grasping, seizing, misinterpreting, adhering, and hard to
get by; so is the meaning of becoming as accumulating, forming, and
flinging into the various kinds of generation, destiny, station, and abode;
so is the meaning of birth as birth, coming to birth, descent [into the
womb], rebirth, and manifestation; and so is the meaning of ageing-and-
birth as destruction, fall, break-up and change. This is profundity of
penetration.
309. 6. [As to methods*] Then [585] there are four methods of treating
the meaning here. They are (a) the method of identity, (b) the method of
diversity, (c) the method of uninterest,
47
and (d) the method of ineluc-
table regularity. So this Wheel of Becoming should also be known
accordingly 'as to the kinds of method'.
48
310. (a) Herein, the non-interruption of the continuity in this way, 'With
ignorance as condition there are formations; with formations as condi-
tion, consciousness', just like a seed's reaching the state of a tree through
the state of the shoot, etc., is called the 'method of identity'. One who
sees this rightly abandons the annihilation view by understanding the
unbrokenness of the continuity that occurs through the linking of cause
and fruit. And one who sees it wrongly clings to the eternity view by
apprehending identity in the non-interruption of the continuity that
occurs through the linking of cause and fruit.
311. (b) The defining of the individual characteristic of ignorance, etc.,
is called the 'method of diversity'. One who sees this rightly abandons
the eternity view by seeing the arising of each new state. And one who
sees it wrongly clings to the annihilation view by apprehending individ-
ual diversity in the events in a single continuity as though it were a
broken continuity.
312. (c) The absence of interestedness on the part of ignorance, such as
'Formations must be made to occur by me', or on the part of formations,
such as 'Consciousness must be made to occur by us', and so on, is
called the 'method of uninterestedness'. One who sees this rightly aban-
dons the self view by understanding the absence of a maker. One who
sees it wrongly clings to the moral-inefficacy-of-action view, because he
does not perceive that the causative function of ignorance, etc., is estab-
lished as a law by their respective individual essences.
313. (d) The production of only formations, etc., respectively and no
others with ignorance, etc., as the respective reasons, like that of curd,
etc., with milk, etc., as the respective reasons, is called the 'method of
ineluctable regularity'. One who sees this rightly abandons the no-cause
view and the moral-inefficacy-of-action view by understanding how the
fruit accords with its condition. One who sees it wrongly by apprehend-
ing it as non-production of anything from anything, instead of appre-
hending the occurrence of the fruit in accordance with its conditions,
clings to the no-cause view and to the doctrine of fatalism.
So this Wheel of Becoming:
As to source in the [four] truths,
As to function, prevention, similes,
Kinds of profundity, and methods,
Should be known accordingly.
314. There is no one, even in a dream, who has got out of the fearful
round of rebirths, which is ever destroying like a thunderbolt, unless he
has severed with the knife of knowledge well whetted on the stone of
sublime concentration, this Wheel of Becoming, which offers no footing
owing to its great profundity and is hard to get by owing to the maze of
many methods. [586]
And this has been said by the Blessed One: 'This dependent origina-
tion is profound, Ananda, and profound it appears. And, Ananda, it is
through not knowing, through not penetrating it, that this generation has
become a tangled skein, a knotted ball of thread, root-matted as a reed
bed, and finds no way out of the round of rebirths, with its states of loss,
unhappy destinies, ... perdition' (D.ii,55).
Therefore, practising for his own and others' benefit and welfare,
and abandoning other duties:
Let a wise man with mindfulness
So practise that he may begin
To find a footing in the deeps
Of the dependent origin.
The seventeenth chapter (concluding) 'The
Description of the Soil in which Understanding
Grows' in the Treatise on the Development of
Understanding in the Path of Purification com-
posed for the purpose of gladdening good people.
Showing posts with label panna. Show all posts
Showing posts with label panna. Show all posts
Tuesday, July 12, 2011
Visuddhimagga - The Soil of Understanding—Conclusion: Dependent Origination - The Wheel of Becoming I
THE PATH
OF PURIFICATION
(VISUDDHIMAGGA)
BY
BHADANTACARIYA BUDDHAGHOSA
Translated from the Pali
by
BHIKKHU NANAMOLI
FIFTH EDITION
BUDDHIST PUBLICATION SOCIETY
Kandy Sri Lanka
[SECTION C. THE WHEEL OF BECOMING]
[(i) THE WHEEL]
273. Now here at the end sorrow, etc., are stated. Consequently, the
ignorance stated at the beginning of the Wheel of Becoming thus, *With
ignorance as condition there are formations', is established by the sor-
row and so on. So it should accordingly be understood that:
Becoming's Wheel reveals no known beginning;
No maker, no experiencer there;
Void with a twelvefold voidness, and nowhere
It ever halts; forever it is spinning.
274. But (1) how is ignorance established by sorrow, etc.? (2) How has
this Wheel of Becoming no known beginning? (3) How is there no
maker or experiencer there? (4) How is it void with twelvefold voidness?
275. 1. Sorrow, grief and despair are inseparable from ignorance; and
lamentation is found in one who is deluded. So, firstly, when these are
established, ignorance is established. Furthermore, 'With the arising of
cankers there is the arising of ignorance' (M.i,54) is said, and with the
arising of cankers these things beginning with sorrow come into being.
How?
276. Firstly, sorrow about separation from sense desires as object has its
arising in the canker of sense desire, according as it is said:
'If, desiring and lusting, his desires elude him,
He suffers as though an arrow had pierced him' (Sn.767),
and according as it is said: 'Sorrow springs from sense desires' (Dh.
215).
277. And all these come about with the arising of the canker of views,
according as it is said: 'In one who [577] possesses [the view] "I am
materiality", "my materiality", with the change and transformation of
materiality there arise sorrow and lamentation, pain, grief and despair'
(S.iii,3).
278. And as with the arising of the canker of views, so also with the
arising of the canker of becoming, according as it is said: 'Then what-
ever deities there are, long-lived, beautiful, blissful, long-resident in grand
palaces, when they hear the Perfect One's teaching of the Dhamma, they
feel fear, anxiety and a sense of urgency' (S.iii,85), as in the case of
deities harassed by the fear of death on seeing the five signs.
43
279. And as with the arising of the canker of becoming, so also with the
canker of ignorance, according as it is said: 'The fool, bhikkhus, experi-
ences pain and grief here and now in three ways' (M.iii,163).
Now these states come about with the arising of cankers, and so
when they are established, they establish the cankers which are the cause
of ignorance. And when the cankers are established, ignorance is also
established because it is present when its condition is present. This, in
the first place, is how ignorance, etc., should be understood to be estab-
lished by sorrow and so on.
280. 2. But when ignorance is established since it is present when its
condition is present, and when 'with ignorance as condition there are
formations; with formations as condition, consciousness', there is no end
to the succession of cause with fruit in this way. Consequently, the
Wheel of Becoming with its twelve factors, revolving with the linking of
cause and effect, is established as having 'no known beginning'.
281. This being so, are not the words 'With ignorance as condition there
are formations', as an exposition of a simple beginning, contradicted?—
This is not an exposition of a simple beginning. It is an exposition of a
basic state (see §107). For ignorance is the basic state for the three
rounds (see §298). It is owing to his seizing ignorance that the fool gets
caught in the round of the remaining defilements, in the rounds of kamma,
etc., just as it is owing to seizing a snake's head that the arm gets caught
in [the coils of] the rest of the snake's body. But when the cutting off of
ignorance is effected, he is liberated from them just as the arm caught [in
the coils] is liberated when the snake's head is cut off, according as it is
said, 'With the remainderless fading away and cessation of ignorance'
(S.ii,l), and so on. So this is an exposition of the basic state whereby
there is bondage for him who grasps it, and liberation for him who lets it
go: it is not an exposition of a simple beginning.
This is how the Wheel of Becoming should be understood to have
no known beginning. [578]
282. 3. This Wheel of Becoming consists in the occurrence of forma-
tions, etc., with ignorance, etc., as the respective reasons. Therefore it is
devoid of a maker supplementary to that, such as a Brahma conjectured
thus, 'Brahma the Great, the Highest, the Creator' (D.i,18), to perform
the function of maker of the round of rebirths; and it is devoid of any
self as an experiencer of pleasure and pain conceived thus, *This self of
mine that speaks and feels' (cf. M.i,8). This is how it should be under-
stood to be without any maker or experiencer.
283. 4. However, ignorance—and likewise the factors consisting of for-
mations, etc.—is void of lastingness since its nature is to rise and fall,
and it is void of beauty since it is defiled and causes defilement, and it is
void of pleasure since it is oppressed by rise and fall, and it is void of
any selfhood susceptible to the wielding of power since it exists in
dependence on conditions. Or ignorance—and likewise the factors con-
sisting of formations, etc.—is neither self nor self s nor in self nor
possessed of self. That is why this Wheel of Becoming should be under-
stood thus, *Void with a twelvefold voidness'.
[(ii) THE THREE TIMES]
284. After knowing this, again:
Its roots are ignorance and craving;
Its times are three as past and so on,
To which there properly belong
Two, eight, and two, from its [twelve] factors.
285. The two things, ignorance and craving, should be understood as the
root of this Wheel of Becoming. Of the derivation from the past, igno-
rance is the root and feeling the end. And of the continuation into the
future, craving is the root and ageing-and-death the end. It is twofold in
this way.
286. Herein, the first applies to one whose temperament is [false] view,
and the second to one whose temperament is craving. For in the round of
rebirths ignorance leads those whose temperament favours [false] view,
and craving those whose temperament favours craving. Or the first has
the purpose of eliminating the annihilation view because, by the evi-
dence of the fruit, it proves that there is no annihilation of the causes;
and the second has the purpose of eliminating the eternity view because
it proves the ageing and death of whatever has arisen. Or the first deals
with the child in the womb because it illustrates successive occurrence
[of the faculties], and the second deals with one apparitionally born
because of [their] simultaneous appearance.
287. The past, the present and the future are its three times. Of these, it
should be understood that, according to what is given as such in the
texts, the two factors ignorance and formations belong to the past time,
the eight beginning with consciousness belong to the present time, and
the two, birth and ageing-and-death, belong to the future time. [579]
[(iii) CAUSE AND FRUIT]
288. Again, it should be understood thus:
(1) It has three links with cause, fruit, cause,
As first parts; and (2) four different sections;
(3) Its spokes are twenty qualities;
(4) With triple round it spins for ever.
289. 1. Herein, between formations and rebirth-linking consciousness
there is one link consisting of cause-fruit. Between feeling and craving
there is one link consisting of fruit-cause. And between becoming and
birth there is one link consisting of cause-fruit. This is how it should be
understood that it has three links with cause, fruit, cause, as first parts,
290. 2. But there are four sections, which are determined by the begin-
nings and ends of the links, that is to say, ignorance/formations is one
section; consciousness/mentality-materiality/sixfold base/contact/feeling
is the second; craving/clinging/becoming is the third; and birth/ageing-
and-death is the fourth. This is how it should be understood to have/ different sections.
291. 3. Then:
(a) There were five causes in the past,
(b) And now there is a fivefold fruit;
(c) There are five causes now as well,
(d) And in the future fivefold fruit.
It is according to these twenty spokes called * qualities' that the
words its spokes are twenty qualities should be understood.
292. (a) Herein, [as regards the words] There were five causes in the
pasty firstly only these two, namely, ignorance and formations, are men-
tioned. But one who is ignorant hankers, and hankering, clings, and with
his clinging as condition there is becoming; therefore craving, clinging
and becoming are included as well. Hence it is said: 'In the previous
kamma-process becoming, there is delusion, which is ignorance; there is
accumulation, which is formations; there is attachment, which is crav-
ing; there is embracing, which is clinging; there is volition, which is be-
coming; thus these five things in the previous kamma-process becoming
are conditions for rebirth-linking here [in the present becoming]' (Ps.i,52).
293. Herein, In the previous kamma-process becoming means in kamma-
process becoming done in the previous birth. There is delusion, which is
ignorance means that the delusion that there then was about suffering,
etc., deluded whereby the man did the kamma, was ignorance. There is
accumulation, which is formations means the prior volitions arisen in
one who prepares the things necessary for a gift during a month, per-
haps, or a year after he has had the thought 'I shall give a gift*. [580] But
it is the volitions of one who is actually placing the offerings in the
recipients' hands that are called 'becoming'. Or alternatively, it is the
volition that is accumulation in six of the impulsions of a single advert-
ing that is called 'formations', and the seventh volition is called 'becom-
ing'. Or any kind of volition is called 'becoming' and the accumulations
associated therewith are called 'formations'. There is attachment, which
is craving means that in one performing kamma whatever attachment
there is and aspiration for its fruit as rebirth-process becoming is craving.
There is embracing, which is clinging means that the embracing, the
grasping, the adherence, which is a condition for kamma-process becom-
ing and occurs thus, 'By doing this I shall preserve, or I shall cut off,
sense desire in such and such a place', is called clinging. There is voli-
tion, which is becoming means the kind of volition stated already at the
end of the [sentence dealing with] accumulation is becoming. This is
how the meaning should be understood.
294. (b) And now there is a fivefold fruit (§291) means what is given in
the text beginning with consciousness and ending with feeling, accord-
ing as it is said: 'Here [in the present becoming] there is rebirth-linking,
which is consciousness', there is descent [into the womb], which is men-
tality-materiality; there is sensitivity, which is sense base; there is what
is touched, which is contact; there is what is felt, which is feeling; thus
these five things here in the [present] rebirth-process becoming have
their conditions
44
in kamma done in the past' (Ps.i,52).
295. Herein, there is rebirth-linking, which is consciousness means that it
is what is called 'rebirth-linking' because it arises linking the next be-
coming that is consciousness. There is descent [into the womb], which is
mentality-materiality means that it is what consists in the descent of the
material and immaterial states into a womb, their arrival and entry as it
were, that is mentality-materiality. There is sensitivity, which is sense
base: this is said of the five bases beginning with the eye. There is what
is touched, which is contact means that it is what is arisen when an
object is touched or in the touching of it, that is contact. There is what is
felt, which is feeling means that it is what is felt as results [of kamma]
that is arisen together with rebirth-linking consciousness, or with the
contact that has the sixfold base as its condition, that is feeling. Thus
should the meaning be understood.
296. (c) There are five causes now as well (§291) means craving, and so
on. Craving, clinging and becoming are given in the text. But when be-
coming is included, the formations that precede it or that are associated
with it are included too. And by including craving and clinging, the
ignorance associated with them, deluded by which a man performs kamma,
is included too. So they are five. Hence it is said: 'Here [in the present
becoming], with the maturing of the bases there is delusion, which is
ignorance; there is accumulation, which is formations; there is attach-
ment, which is craving; there is embracing, which is clinging; there is
volition, which is becoming; thus these five things here in the [present]
kamma-process becoming are conditions for rebirth-linking in the fu-
ture' (Ps.i,52). [581]
Herein, the words Here [in the present becoming], with the maturing
of the bases point out the delusion existing at the time of the perform-
ance of the kamma in one whose bases have matured. The rest is clear.
297. (d) And in the future fivefold fruit: the five beginning with con-
sciousness. These are expressed by the term 'birth'. But 'ageing-and-
death' is the ageing and the death of these [five] themselves. Hence it is
said: 'In the future there is rebirth-linking, which is consciousness; there
is descent [into the womb], which is mentality-materiality; there is sensi-
tivity, which is sense base; there is what is touched, which is contact;
there is what is felt, which is feeling; thus these five things in the future
rebirth-process becoming have their condition in kamma done here [in
the present becoming]' (Ps.i,52].
So this [Wheel of Becoming] has twenty spokes with these qualities.
298. 4. With triple round it spins for ever (§288): here formations and
becoming are the round of kamma. Ignorance, craving and clinging are
the round of defilements. Consciousness, mentality-materiality, the sixfold
base, contact and feeling are the round of result. So this Wheel of Be-
coming, having a triple round with these three rounds, should be under-
stood to spin, revolving again and again, forever, for the conditions are
not cut off as long as the round of defilements is not cut off.
OF PURIFICATION
(VISUDDHIMAGGA)
BY
BHADANTACARIYA BUDDHAGHOSA
Translated from the Pali
by
BHIKKHU NANAMOLI
FIFTH EDITION
BUDDHIST PUBLICATION SOCIETY
Kandy Sri Lanka
[SECTION C. THE WHEEL OF BECOMING]
[(i) THE WHEEL]
273. Now here at the end sorrow, etc., are stated. Consequently, the
ignorance stated at the beginning of the Wheel of Becoming thus, *With
ignorance as condition there are formations', is established by the sor-
row and so on. So it should accordingly be understood that:
Becoming's Wheel reveals no known beginning;
No maker, no experiencer there;
Void with a twelvefold voidness, and nowhere
It ever halts; forever it is spinning.
274. But (1) how is ignorance established by sorrow, etc.? (2) How has
this Wheel of Becoming no known beginning? (3) How is there no
maker or experiencer there? (4) How is it void with twelvefold voidness?
275. 1. Sorrow, grief and despair are inseparable from ignorance; and
lamentation is found in one who is deluded. So, firstly, when these are
established, ignorance is established. Furthermore, 'With the arising of
cankers there is the arising of ignorance' (M.i,54) is said, and with the
arising of cankers these things beginning with sorrow come into being.
How?
276. Firstly, sorrow about separation from sense desires as object has its
arising in the canker of sense desire, according as it is said:
'If, desiring and lusting, his desires elude him,
He suffers as though an arrow had pierced him' (Sn.767),
and according as it is said: 'Sorrow springs from sense desires' (Dh.
215).
277. And all these come about with the arising of the canker of views,
according as it is said: 'In one who [577] possesses [the view] "I am
materiality", "my materiality", with the change and transformation of
materiality there arise sorrow and lamentation, pain, grief and despair'
(S.iii,3).
278. And as with the arising of the canker of views, so also with the
arising of the canker of becoming, according as it is said: 'Then what-
ever deities there are, long-lived, beautiful, blissful, long-resident in grand
palaces, when they hear the Perfect One's teaching of the Dhamma, they
feel fear, anxiety and a sense of urgency' (S.iii,85), as in the case of
deities harassed by the fear of death on seeing the five signs.
43
279. And as with the arising of the canker of becoming, so also with the
canker of ignorance, according as it is said: 'The fool, bhikkhus, experi-
ences pain and grief here and now in three ways' (M.iii,163).
Now these states come about with the arising of cankers, and so
when they are established, they establish the cankers which are the cause
of ignorance. And when the cankers are established, ignorance is also
established because it is present when its condition is present. This, in
the first place, is how ignorance, etc., should be understood to be estab-
lished by sorrow and so on.
280. 2. But when ignorance is established since it is present when its
condition is present, and when 'with ignorance as condition there are
formations; with formations as condition, consciousness', there is no end
to the succession of cause with fruit in this way. Consequently, the
Wheel of Becoming with its twelve factors, revolving with the linking of
cause and effect, is established as having 'no known beginning'.
281. This being so, are not the words 'With ignorance as condition there
are formations', as an exposition of a simple beginning, contradicted?—
This is not an exposition of a simple beginning. It is an exposition of a
basic state (see §107). For ignorance is the basic state for the three
rounds (see §298). It is owing to his seizing ignorance that the fool gets
caught in the round of the remaining defilements, in the rounds of kamma,
etc., just as it is owing to seizing a snake's head that the arm gets caught
in [the coils of] the rest of the snake's body. But when the cutting off of
ignorance is effected, he is liberated from them just as the arm caught [in
the coils] is liberated when the snake's head is cut off, according as it is
said, 'With the remainderless fading away and cessation of ignorance'
(S.ii,l), and so on. So this is an exposition of the basic state whereby
there is bondage for him who grasps it, and liberation for him who lets it
go: it is not an exposition of a simple beginning.
This is how the Wheel of Becoming should be understood to have
no known beginning. [578]
282. 3. This Wheel of Becoming consists in the occurrence of forma-
tions, etc., with ignorance, etc., as the respective reasons. Therefore it is
devoid of a maker supplementary to that, such as a Brahma conjectured
thus, 'Brahma the Great, the Highest, the Creator' (D.i,18), to perform
the function of maker of the round of rebirths; and it is devoid of any
self as an experiencer of pleasure and pain conceived thus, *This self of
mine that speaks and feels' (cf. M.i,8). This is how it should be under-
stood to be without any maker or experiencer.
283. 4. However, ignorance—and likewise the factors consisting of for-
mations, etc.—is void of lastingness since its nature is to rise and fall,
and it is void of beauty since it is defiled and causes defilement, and it is
void of pleasure since it is oppressed by rise and fall, and it is void of
any selfhood susceptible to the wielding of power since it exists in
dependence on conditions. Or ignorance—and likewise the factors con-
sisting of formations, etc.—is neither self nor self s nor in self nor
possessed of self. That is why this Wheel of Becoming should be under-
stood thus, *Void with a twelvefold voidness'.
[(ii) THE THREE TIMES]
284. After knowing this, again:
Its roots are ignorance and craving;
Its times are three as past and so on,
To which there properly belong
Two, eight, and two, from its [twelve] factors.
285. The two things, ignorance and craving, should be understood as the
root of this Wheel of Becoming. Of the derivation from the past, igno-
rance is the root and feeling the end. And of the continuation into the
future, craving is the root and ageing-and-death the end. It is twofold in
this way.
286. Herein, the first applies to one whose temperament is [false] view,
and the second to one whose temperament is craving. For in the round of
rebirths ignorance leads those whose temperament favours [false] view,
and craving those whose temperament favours craving. Or the first has
the purpose of eliminating the annihilation view because, by the evi-
dence of the fruit, it proves that there is no annihilation of the causes;
and the second has the purpose of eliminating the eternity view because
it proves the ageing and death of whatever has arisen. Or the first deals
with the child in the womb because it illustrates successive occurrence
[of the faculties], and the second deals with one apparitionally born
because of [their] simultaneous appearance.
287. The past, the present and the future are its three times. Of these, it
should be understood that, according to what is given as such in the
texts, the two factors ignorance and formations belong to the past time,
the eight beginning with consciousness belong to the present time, and
the two, birth and ageing-and-death, belong to the future time. [579]
[(iii) CAUSE AND FRUIT]
288. Again, it should be understood thus:
(1) It has three links with cause, fruit, cause,
As first parts; and (2) four different sections;
(3) Its spokes are twenty qualities;
(4) With triple round it spins for ever.
289. 1. Herein, between formations and rebirth-linking consciousness
there is one link consisting of cause-fruit. Between feeling and craving
there is one link consisting of fruit-cause. And between becoming and
birth there is one link consisting of cause-fruit. This is how it should be
understood that it has three links with cause, fruit, cause, as first parts,
290. 2. But there are four sections, which are determined by the begin-
nings and ends of the links, that is to say, ignorance/formations is one
section; consciousness/mentality-materiality/sixfold base/contact/feeling
is the second; craving/clinging/becoming is the third; and birth/ageing-
and-death is the fourth. This is how it should be understood to have/ different sections.
291. 3. Then:
(a) There were five causes in the past,
(b) And now there is a fivefold fruit;
(c) There are five causes now as well,
(d) And in the future fivefold fruit.
It is according to these twenty spokes called * qualities' that the
words its spokes are twenty qualities should be understood.
292. (a) Herein, [as regards the words] There were five causes in the
pasty firstly only these two, namely, ignorance and formations, are men-
tioned. But one who is ignorant hankers, and hankering, clings, and with
his clinging as condition there is becoming; therefore craving, clinging
and becoming are included as well. Hence it is said: 'In the previous
kamma-process becoming, there is delusion, which is ignorance; there is
accumulation, which is formations; there is attachment, which is crav-
ing; there is embracing, which is clinging; there is volition, which is be-
coming; thus these five things in the previous kamma-process becoming
are conditions for rebirth-linking here [in the present becoming]' (Ps.i,52).
293. Herein, In the previous kamma-process becoming means in kamma-
process becoming done in the previous birth. There is delusion, which is
ignorance means that the delusion that there then was about suffering,
etc., deluded whereby the man did the kamma, was ignorance. There is
accumulation, which is formations means the prior volitions arisen in
one who prepares the things necessary for a gift during a month, per-
haps, or a year after he has had the thought 'I shall give a gift*. [580] But
it is the volitions of one who is actually placing the offerings in the
recipients' hands that are called 'becoming'. Or alternatively, it is the
volition that is accumulation in six of the impulsions of a single advert-
ing that is called 'formations', and the seventh volition is called 'becom-
ing'. Or any kind of volition is called 'becoming' and the accumulations
associated therewith are called 'formations'. There is attachment, which
is craving means that in one performing kamma whatever attachment
there is and aspiration for its fruit as rebirth-process becoming is craving.
There is embracing, which is clinging means that the embracing, the
grasping, the adherence, which is a condition for kamma-process becom-
ing and occurs thus, 'By doing this I shall preserve, or I shall cut off,
sense desire in such and such a place', is called clinging. There is voli-
tion, which is becoming means the kind of volition stated already at the
end of the [sentence dealing with] accumulation is becoming. This is
how the meaning should be understood.
294. (b) And now there is a fivefold fruit (§291) means what is given in
the text beginning with consciousness and ending with feeling, accord-
ing as it is said: 'Here [in the present becoming] there is rebirth-linking,
which is consciousness', there is descent [into the womb], which is men-
tality-materiality; there is sensitivity, which is sense base; there is what
is touched, which is contact; there is what is felt, which is feeling; thus
these five things here in the [present] rebirth-process becoming have
their conditions
44
in kamma done in the past' (Ps.i,52).
295. Herein, there is rebirth-linking, which is consciousness means that it
is what is called 'rebirth-linking' because it arises linking the next be-
coming that is consciousness. There is descent [into the womb], which is
mentality-materiality means that it is what consists in the descent of the
material and immaterial states into a womb, their arrival and entry as it
were, that is mentality-materiality. There is sensitivity, which is sense
base: this is said of the five bases beginning with the eye. There is what
is touched, which is contact means that it is what is arisen when an
object is touched or in the touching of it, that is contact. There is what is
felt, which is feeling means that it is what is felt as results [of kamma]
that is arisen together with rebirth-linking consciousness, or with the
contact that has the sixfold base as its condition, that is feeling. Thus
should the meaning be understood.
296. (c) There are five causes now as well (§291) means craving, and so
on. Craving, clinging and becoming are given in the text. But when be-
coming is included, the formations that precede it or that are associated
with it are included too. And by including craving and clinging, the
ignorance associated with them, deluded by which a man performs kamma,
is included too. So they are five. Hence it is said: 'Here [in the present
becoming], with the maturing of the bases there is delusion, which is
ignorance; there is accumulation, which is formations; there is attach-
ment, which is craving; there is embracing, which is clinging; there is
volition, which is becoming; thus these five things here in the [present]
kamma-process becoming are conditions for rebirth-linking in the fu-
ture' (Ps.i,52). [581]
Herein, the words Here [in the present becoming], with the maturing
of the bases point out the delusion existing at the time of the perform-
ance of the kamma in one whose bases have matured. The rest is clear.
297. (d) And in the future fivefold fruit: the five beginning with con-
sciousness. These are expressed by the term 'birth'. But 'ageing-and-
death' is the ageing and the death of these [five] themselves. Hence it is
said: 'In the future there is rebirth-linking, which is consciousness; there
is descent [into the womb], which is mentality-materiality; there is sensi-
tivity, which is sense base; there is what is touched, which is contact;
there is what is felt, which is feeling; thus these five things in the future
rebirth-process becoming have their condition in kamma done here [in
the present becoming]' (Ps.i,52].
So this [Wheel of Becoming] has twenty spokes with these qualities.
298. 4. With triple round it spins for ever (§288): here formations and
becoming are the round of kamma. Ignorance, craving and clinging are
the round of defilements. Consciousness, mentality-materiality, the sixfold
base, contact and feeling are the round of result. So this Wheel of Be-
coming, having a triple round with these three rounds, should be under-
stood to spin, revolving again and again, forever, for the conditions are
not cut off as long as the round of defilements is not cut off.
Monday, July 11, 2011
Visuddhimagga - The Soil of Understanding—Conclusion: Dependent Origination - Becoming (being), Birth, etc.
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'.
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'.
Visuddhimagga - The Soil of Understanding—Conclusion: Dependent Origination - Craving & Clinging
THE PATH
OF PURIFICATION
(VISUDDHIMAGGA)
BY
BHADANTACARIYA BUDDHAGHOSA
Translated from the Pali
by
BHIKKHU NANAMOLI
FIFTH EDITION
BUDDHIST PUBLICATION SOCIETY
Kandy Sri Lanka
[(viii) CRAVING / TANHA]
233. As regards the clause 'With feeling as condition, craving':
Six cravings, for things visible
And all the rest, are treated here;
And each of these, when it occurs,
Can in one of three modes appear.
234. Six kinds of craving are shown in the analysis of this clause [in the
Vibhahga] as 'visible-data craving, sound, odour, flavour, tangible-data,
and mental-data craving' (Vbh.136), called after their objects, as a son is
called after his father 'banker's son', 'brahman's son'. Each of these six
kinds of craving is reckoned threefold according to its mode of occur-
rence as craving for sense desires, craving for becoming, or craving for
non-becoming.
235. When visible-data craving occurs enjoying with sense-desire enjoy-
ment a visible datum as object that has come into the focus of the eye, it
is called craving for sense desires. But when [that same visible-data
craving] occurs along with the eternity view that assumes that same ob-
ject to be lasting and eternal, [568] it is called craving for becoming; for
it is the greed accompanying the eternity view that is called craving for
becoming. When it occurs along with the annihilation view that assumes
that same object to break up and be destroyed, it is called craving for
non-becoming; for it is the greed accompanying the annihilation view
that is called craving for non-becoming. So also in the case of craving
for sounds, and so on.
These amount to eighteen kinds of craving. The eighteen with re-
spect to one's own visible data (one's own appearance), etc., and eight-
een with respect to external [visible data (another's appearance), etc.,]
together make thirty-six kinds. Thirty-six in the past, thirty-six in the
future, and thirty-six in the present, make one-hundred-and-eight kinds
of craving. When these are reduced again, they should be understood to
amount to the six kinds only with visible data, etc., as object; and these,
to three only, as craving for sense desires, and so on.
236. Out of selfish affection for feeling after taking pleasure in it when it
arises through a visible datum as object, etc., these beings accord much
honour to painters, musicians, perfumers, cooks, weavers, distillers of
elixirs,
39
physicians, etc., who furnish respectively visible data as object,
etc., just as out of affection for a child they reward the child's nurse after
taking pleasure in the child. That is why it should be understood that
these three kinds of craving have feeling as their condition.
237. What is intended here is but
Resultant pleasant feeling; hence
'Tis a condition in one way
For all this craving's occurrence.
In one way: it is a condition as decisive-support condition only.
238. Or alternatively:
A man in pain for pleasure longs,
And finding pleasure, longs for more;
The peace of equanimity
Is counted pleasure too; therefore
The Greatest Sage announced the law
'With feeling as condition, craving',
Since all three feelings thus can be
Conditions for all kinds of craving.
Though feeling is condition, still
Without inherent tendency
No craving can arise, and so
From this the perfect saint is free.
40
This is the detailed explanation of the clause 'With feeling as condi-
tion, craving'.
[(ix) CLINGING / UPADANA]
239. As regards the clause 'With craving as condition, clinging':
Four clingings need to be explained
(1) As to analysis of meaning,
(2) As to the brief and full account
Of states, (3) and also as to order. [569]
240. Herein, this is the explanation: firstly, there are these four kinds of
clinging here, namely, sense-desire clinging, [false-] view clinging, rite-
and-ritual clinging, and self-doctrine clinging.
241. 1. The analysis of meaning is this: it clings to the kind of sense-
desire called sense-desire's physical object (see Ch. IV, note 24), thus it
is sense-desire clinging. Also, it is sense-desire and it is clinging, thus it
is sense-desire clinging. Clinging (upadana) is firm grasping; for here
the prefix upa has the sense of firmness, as in upayasa (great misery—
see §48) and upakuttha (great pox),
41
and so on. Likewise, it is [false]
view and it is clinging, thus it is [false-] view clinging; or, it clings to
[false] view, thus it is [false-] view clinging; for in [the case of the false
view] 'The world and self are eternal' (D.i,14), etc., it is the latter kind
of view that clings to the former. Likewise, it clings to rite and ritual,
thus it is rite-and-ritual clinging; also, it is rite and ritual and it is cling-
ing, thus it is rite-and-ritual clinging; for ox asceticism, ox vows, etc.,
(see M.i,387f.) are themselves kinds of clinging, too, because of the mis-
interpretation (insistence) that purification comes about in this way. Like-
wise, they indoctrinate by means of that, thus that is doctrine; they cling
by means of that, thus that is clinging. What do they indoctrinate with?
What do they cling to? Self. The clinging to doctrines of self is self-
doctrine clinging. Or by means of that they cling to a self that is a mere
doctrine of self; thus that is self-doctrine clinging. This, firstly, is the
'analysis of meaning'.
242. 2. But as regards the brief and full account of states, firstly, in
brief sense-desire clinging is called 'firmness of craving' since it is said:
'Herein, what is sense-desire clinging? That which in the case of sense
desires is lust for sense desires, greed for sense desires, delight in sense
desires, craving for sense desires, fever of sense desires, infatuation with
sense desires, committal to sense desires: that is called sense-desire cling-
ing' (Dhs. §1214). 'Firmness of craving' is a name for the subsequent
craving itself, which has become firm by the influence of previous crav-
ing, which acts as its decisive-support condition. But some have said:
Craving is the aspiring to an object that one has not yet reached, like a
thief s stretching out his hand in the dark; clinging is the grasping of an
object that one has reached, like the thief s grasping his objective. These
states oppose fewness of wishes and contentment and so they are the
roots of the suffering due to seeking and guarding (see D.ii,58f.). The
remaining three kinds of clinging are in brief simply [false] view.
243. In detail, however, sense-desire clinging is the firm state of the
craving described above as of one-hundred-and-eight kinds with respect
to visible data and so on. [False-] view clinging is the ten-based wrong
view, according as it is said: 'Herein what is [false-] view clinging?
There is no giving, no offering, ... [no good and virtuous ascetics and
brahmans who have themselves] realized by direct-knowledge and de-
clare this world and the other world: such view as this ... such perverse
assumption is called [false-] view clinging' (Vbh. 375; Dhs. §1215).
Rite-and-ritual clinging is the adherence [to the view that] purification
comes through rites and rituals, according as it is said: 'Herein, what is
rite-and-ritual clinging? ... That purification comes through a rite, that
purification comes through a ritual, [570] that purification comes through
a rite and ritual: such view as this ... such perverse assumption is called
rite-and-ritual clinging' (Dh. §1216). Self-doctrine clinging is the twenty-
based [false] view of individuality* according as it is said: 'Herein, what
is self-doctrine clinging? Here the untaught ordinary man ... untrained in
good men's Dhamma, sees materiality as self... such perverse assump-
tion is called self-doctrine clinging' (Dhs. §1217).
This is the 'brief and full account of states'.
244. 3. As to order: here order is threefold (see Ch. XIV, §211), that is
to say, order of arising, order of abandoning, and order of teaching.
Herein, order of arising of defilements is not meant literally because
there is no first arising of defilements in the beginningless round of
rebirths. But in a relative sense it is this: usually in a single becoming the
misinterpretation of (insistence on) eternity and annihilation are pre-
ceded by the assumption of a self. After that, when a man assumes that
this self is eternal, rite-and-ritual clinging arises in him for the purpose
of purifying the self. And when a man assumes that it breaks up, thus
disregarding the next world, sense-desire clinging arises in him. So self-
doctrine clinging arises first, and after that, [false-] view clinging, and
rite-and-ritual clinging or sense-desire clinging. This, then, is their order
of arising in one becoming.
245. And here [false-] view clinging, etc., are abandoned first because
they are eliminated by the path of stream-entry. Sense-desire clinging is
abandoned later because it is eliminated by the path of Arahantship. This
is the order of their abandoning.
246. Sense-desire clinging, however, is taught first among them because
of the breadth of its objective field and because of its obviousness. For it
has a broad objective field because it is associated with eight kinds of
consciousness ((22)-(29)). The others have a narrow objective field be-
cause they are associated with four kinds of consciousness ((22), (23),
(26) and (27)). And usually it is sense-desire clinging that is obvious
because of this generation's love of attachment (see M.i,167), not so the
other kinds. One possessed of sense-desire clinging is much given to
display and ceremony (see M.i,265) for the purpose of attaining sense
desires. [False-] view clinging comes next to the [sense-desire clinging]
since that [display and ceremony] is a [false-] view of his.
42
And that is
then divided in two as rite-and-ritual clinging and self-doctrine clinging.
And of these two, rite-and-ritual clinging is taught first, being gross,
because it can be recognized on seeing [it in the forms of] ox practice
and dog practice. And self-doctrine clinging is taught last because of its
subtlety. This is the 'order of teaching'.
[How Craving is a Condition for Clinging]
247. For the first in a single way;
But for the three remaining kinds
In sevenfold or eightfold way.
248. As regards the four kinds of clinging taught in this way, craving for
sense desires is a condition in one way, as decisive-support, for the first
kind, namely, sense-desire clinging, because it arises in relation to the
objective field in which craving delights. But it is a condition in seven
ways, as conascence, mutuality, support, association, presence, non-dis-
appearance, and root-cause, or in eight ways, as [those and] decisive-
support as well, for the remaining three kinds. And when it is a condition
as decisive-support, then it is never conascent.
This is the detailed explanation of the clause 'With craving as con-
dition, clinging'. [571]
OF PURIFICATION
(VISUDDHIMAGGA)
BY
BHADANTACARIYA BUDDHAGHOSA
Translated from the Pali
by
BHIKKHU NANAMOLI
FIFTH EDITION
BUDDHIST PUBLICATION SOCIETY
Kandy Sri Lanka
[(viii) CRAVING / TANHA]
233. As regards the clause 'With feeling as condition, craving':
Six cravings, for things visible
And all the rest, are treated here;
And each of these, when it occurs,
Can in one of three modes appear.
234. Six kinds of craving are shown in the analysis of this clause [in the
Vibhahga] as 'visible-data craving, sound, odour, flavour, tangible-data,
and mental-data craving' (Vbh.136), called after their objects, as a son is
called after his father 'banker's son', 'brahman's son'. Each of these six
kinds of craving is reckoned threefold according to its mode of occur-
rence as craving for sense desires, craving for becoming, or craving for
non-becoming.
235. When visible-data craving occurs enjoying with sense-desire enjoy-
ment a visible datum as object that has come into the focus of the eye, it
is called craving for sense desires. But when [that same visible-data
craving] occurs along with the eternity view that assumes that same ob-
ject to be lasting and eternal, [568] it is called craving for becoming; for
it is the greed accompanying the eternity view that is called craving for
becoming. When it occurs along with the annihilation view that assumes
that same object to break up and be destroyed, it is called craving for
non-becoming; for it is the greed accompanying the annihilation view
that is called craving for non-becoming. So also in the case of craving
for sounds, and so on.
These amount to eighteen kinds of craving. The eighteen with re-
spect to one's own visible data (one's own appearance), etc., and eight-
een with respect to external [visible data (another's appearance), etc.,]
together make thirty-six kinds. Thirty-six in the past, thirty-six in the
future, and thirty-six in the present, make one-hundred-and-eight kinds
of craving. When these are reduced again, they should be understood to
amount to the six kinds only with visible data, etc., as object; and these,
to three only, as craving for sense desires, and so on.
236. Out of selfish affection for feeling after taking pleasure in it when it
arises through a visible datum as object, etc., these beings accord much
honour to painters, musicians, perfumers, cooks, weavers, distillers of
elixirs,
39
physicians, etc., who furnish respectively visible data as object,
etc., just as out of affection for a child they reward the child's nurse after
taking pleasure in the child. That is why it should be understood that
these three kinds of craving have feeling as their condition.
237. What is intended here is but
Resultant pleasant feeling; hence
'Tis a condition in one way
For all this craving's occurrence.
In one way: it is a condition as decisive-support condition only.
238. Or alternatively:
A man in pain for pleasure longs,
And finding pleasure, longs for more;
The peace of equanimity
Is counted pleasure too; therefore
The Greatest Sage announced the law
'With feeling as condition, craving',
Since all three feelings thus can be
Conditions for all kinds of craving.
Though feeling is condition, still
Without inherent tendency
No craving can arise, and so
From this the perfect saint is free.
40
This is the detailed explanation of the clause 'With feeling as condi-
tion, craving'.
[(ix) CLINGING / UPADANA]
239. As regards the clause 'With craving as condition, clinging':
Four clingings need to be explained
(1) As to analysis of meaning,
(2) As to the brief and full account
Of states, (3) and also as to order. [569]
240. Herein, this is the explanation: firstly, there are these four kinds of
clinging here, namely, sense-desire clinging, [false-] view clinging, rite-
and-ritual clinging, and self-doctrine clinging.
241. 1. The analysis of meaning is this: it clings to the kind of sense-
desire called sense-desire's physical object (see Ch. IV, note 24), thus it
is sense-desire clinging. Also, it is sense-desire and it is clinging, thus it
is sense-desire clinging. Clinging (upadana) is firm grasping; for here
the prefix upa has the sense of firmness, as in upayasa (great misery—
see §48) and upakuttha (great pox),
41
and so on. Likewise, it is [false]
view and it is clinging, thus it is [false-] view clinging; or, it clings to
[false] view, thus it is [false-] view clinging; for in [the case of the false
view] 'The world and self are eternal' (D.i,14), etc., it is the latter kind
of view that clings to the former. Likewise, it clings to rite and ritual,
thus it is rite-and-ritual clinging; also, it is rite and ritual and it is cling-
ing, thus it is rite-and-ritual clinging; for ox asceticism, ox vows, etc.,
(see M.i,387f.) are themselves kinds of clinging, too, because of the mis-
interpretation (insistence) that purification comes about in this way. Like-
wise, they indoctrinate by means of that, thus that is doctrine; they cling
by means of that, thus that is clinging. What do they indoctrinate with?
What do they cling to? Self. The clinging to doctrines of self is self-
doctrine clinging. Or by means of that they cling to a self that is a mere
doctrine of self; thus that is self-doctrine clinging. This, firstly, is the
'analysis of meaning'.
242. 2. But as regards the brief and full account of states, firstly, in
brief sense-desire clinging is called 'firmness of craving' since it is said:
'Herein, what is sense-desire clinging? That which in the case of sense
desires is lust for sense desires, greed for sense desires, delight in sense
desires, craving for sense desires, fever of sense desires, infatuation with
sense desires, committal to sense desires: that is called sense-desire cling-
ing' (Dhs. §1214). 'Firmness of craving' is a name for the subsequent
craving itself, which has become firm by the influence of previous crav-
ing, which acts as its decisive-support condition. But some have said:
Craving is the aspiring to an object that one has not yet reached, like a
thief s stretching out his hand in the dark; clinging is the grasping of an
object that one has reached, like the thief s grasping his objective. These
states oppose fewness of wishes and contentment and so they are the
roots of the suffering due to seeking and guarding (see D.ii,58f.). The
remaining three kinds of clinging are in brief simply [false] view.
243. In detail, however, sense-desire clinging is the firm state of the
craving described above as of one-hundred-and-eight kinds with respect
to visible data and so on. [False-] view clinging is the ten-based wrong
view, according as it is said: 'Herein what is [false-] view clinging?
There is no giving, no offering, ... [no good and virtuous ascetics and
brahmans who have themselves] realized by direct-knowledge and de-
clare this world and the other world: such view as this ... such perverse
assumption is called [false-] view clinging' (Vbh. 375; Dhs. §1215).
Rite-and-ritual clinging is the adherence [to the view that] purification
comes through rites and rituals, according as it is said: 'Herein, what is
rite-and-ritual clinging? ... That purification comes through a rite, that
purification comes through a ritual, [570] that purification comes through
a rite and ritual: such view as this ... such perverse assumption is called
rite-and-ritual clinging' (Dh. §1216). Self-doctrine clinging is the twenty-
based [false] view of individuality* according as it is said: 'Herein, what
is self-doctrine clinging? Here the untaught ordinary man ... untrained in
good men's Dhamma, sees materiality as self... such perverse assump-
tion is called self-doctrine clinging' (Dhs. §1217).
This is the 'brief and full account of states'.
244. 3. As to order: here order is threefold (see Ch. XIV, §211), that is
to say, order of arising, order of abandoning, and order of teaching.
Herein, order of arising of defilements is not meant literally because
there is no first arising of defilements in the beginningless round of
rebirths. But in a relative sense it is this: usually in a single becoming the
misinterpretation of (insistence on) eternity and annihilation are pre-
ceded by the assumption of a self. After that, when a man assumes that
this self is eternal, rite-and-ritual clinging arises in him for the purpose
of purifying the self. And when a man assumes that it breaks up, thus
disregarding the next world, sense-desire clinging arises in him. So self-
doctrine clinging arises first, and after that, [false-] view clinging, and
rite-and-ritual clinging or sense-desire clinging. This, then, is their order
of arising in one becoming.
245. And here [false-] view clinging, etc., are abandoned first because
they are eliminated by the path of stream-entry. Sense-desire clinging is
abandoned later because it is eliminated by the path of Arahantship. This
is the order of their abandoning.
246. Sense-desire clinging, however, is taught first among them because
of the breadth of its objective field and because of its obviousness. For it
has a broad objective field because it is associated with eight kinds of
consciousness ((22)-(29)). The others have a narrow objective field be-
cause they are associated with four kinds of consciousness ((22), (23),
(26) and (27)). And usually it is sense-desire clinging that is obvious
because of this generation's love of attachment (see M.i,167), not so the
other kinds. One possessed of sense-desire clinging is much given to
display and ceremony (see M.i,265) for the purpose of attaining sense
desires. [False-] view clinging comes next to the [sense-desire clinging]
since that [display and ceremony] is a [false-] view of his.
42
And that is
then divided in two as rite-and-ritual clinging and self-doctrine clinging.
And of these two, rite-and-ritual clinging is taught first, being gross,
because it can be recognized on seeing [it in the forms of] ox practice
and dog practice. And self-doctrine clinging is taught last because of its
subtlety. This is the 'order of teaching'.
[How Craving is a Condition for Clinging]
247. For the first in a single way;
But for the three remaining kinds
In sevenfold or eightfold way.
248. As regards the four kinds of clinging taught in this way, craving for
sense desires is a condition in one way, as decisive-support, for the first
kind, namely, sense-desire clinging, because it arises in relation to the
objective field in which craving delights. But it is a condition in seven
ways, as conascence, mutuality, support, association, presence, non-dis-
appearance, and root-cause, or in eight ways, as [those and] decisive-
support as well, for the remaining three kinds. And when it is a condition
as decisive-support, then it is never conascent.
This is the detailed explanation of the clause 'With craving as con-
dition, clinging'. [571]
Visuddhimagga - The Soil of Understanding—Conclusion: Dependent Origination - Contact & Feeling
THE PATH
OF PURIFICATION
(VISUDDHIMAGGA)
BY
BHADANTACARIYA BUDDHAGHOSA
Translated from the Pali
by
BHIKKHU NANAMOLI
FIFTH EDITION
BUDDHIST PUBLICATION SOCIETY
Kandy Sri Lanka
[(vi) CONTACT / PHASSA]
220. As to the clause 'With the sixfold base as condition, contact':
Contact is briefly of six kinds
With eye-contact and others too;
According to each consciousness
It is in detail thirty-two.
221. Briefly, with the clause 'With the sixfold base as condition, con-
tact', there are only the six kinds beginning with eye-contact, that is to
say, eye-contact, ear-contact, nose-contact, tongue-contact, body-contact,
and mind-contact. But in detail the five profitable resultant and the five
unprofitable resultant beginning with eye-contact make ten; the rest, which
are associated with the twenty-two kinds of mundane resultant conscious-
ness, make twenty-two. So all these come to thirty-two ((34)-(65)), like
the consciousness with formations as condition given above.
222. But as to the sixfold base that is a condition for this thirty-twofold
contact: herein:
Some wise men take the sixfold base
To be the five internal bases
With the sixth; but others count
These plus the six external bases.
223. Herein, firstly, there are those who take this to be an exposition of
the occurrence of what is clung to, [that is, kammically-acquired aggre-
gates,] and they maintain that the conditioning [bases] and the condition-
ally-arisen [contact] are only what is included in one's own continuity.
They take any one part to represent any remaining one of its kind, since
the condition for contact in the immaterial states is the sixth base [only],
according to the text 'With the sixth base as condition, contact' (Vbh. 179),
and elsewhere it is the sixfold base inclusively. So they have it that
'sixfold base' means the internal [five] beginning with the eye plus the
sixth (mind) base. For that sixth base and that sixfold base are styled
'sixfold base'. But there are those who maintain that it is only the condi-
tionally-arisen [contact] that is contained in a single continuity, while
the conditioning [bases] are contained in separate [that is, past] con-
tinuities as well. They maintain that all and any such bases are a condi-
tion for contact, and they include also the [six] external ones. So they
have it that 'sixfold base' means the same internal [five] plus the sixth
plus the external ones beginning with visible data. For that sixth base
and that [partial] sixfold base and the sixfold base along with these
[external ones] each representing the rest [566] are styled sixfold base
too.
224. Here it may be asked: 'One kind of contact does not derive from
all the bases, nor all the kinds of contact from one base. And yet "With
the sixfold base as condition, contact" is said in the singular. Why is
that?'.
225. Here is the answer: It is true that neither is one derived from all nor
all from one. However, one is derived from many. For eye-contact is de-
rived from the eye base, from the visible-data base, from the mind base
reckoned as eye-consciousness, and from the mental-datum base consist-
ing of the remaining associated states. And each case should be con-
strued as appropriate in this way. Therefore:
Though stated in the singular,
He shows therewith in all such cases
That this contact, though only one,
Is yet derived from several bases.
Though stated in the singular: the meaning is, by this statement in
the singular that 'With the sixfold base as condition, contact', it is pointed
out by the Blessed One (Tddin) that contact, which is of one kind, comes
into being from many bases.
[How the Sixfold Base is a Condition for Contact]
226. But as regards these bases:
Five in six ways; and after that
One in nine ways; the external six
As contact's conditionality
According to each case we fix.
227. Here is the explanation: firstly, the five consisting of the eye base,
etc., are conditions in six ways, as support, prenascence, faculty, disso-
ciation, presence, and non-disappearance conditions, for contact classed
in five ways as eye-contact, and so on. After that, the single resultant
mind base is a condition in nine ways, as conascence, mutuality, support,
result, nutriment, faculty, association, presence, and non-disappearance
conditions, for the variously-classed resultant mind contact. But in the
case of the external bases, the visible-data base is a condition in four
ways, as object, prenascence, presence, and non-disappearance condi-
tions, for eye-contact. Likewise the sound base, etc., respectively for ear-
contact, and so on. But these and mental data as object are conditions
likewise, and as object condition too, for mind-contact^ so 'the external
six as contact's conditionality according to each case we fix'.
This is the detailed explanation of the clause 'With the sixfold base
as condition, contact'.
[(vii) FEELING / VEDANA]
228. As to the clause 'With contact as condition, feeling':
Feelings, when named by way of door
* Eye-contact-born' and all the rest,
Are only six; but then they are
At nine and eighty sorts assessed.
229. In the analysis of this clause [in the Vibhahga] only six kinds of
feeling according to door are given thus, 'Eye-contact-born feeling, ear-,
nose-, tongue-, body-, mind-contact-born feeling' (Vbh. 136). [567] Still,
when classed according to association with the eighty-nine kinds of con-
sciousness, they are 'at nine and eighty sorts assessed'.
230. But from the nine and eighty feelings
Thirty-two, no more, appear
Associated with result,
And only those are mentioned here.
Herein, contact in the five doors
Conditions five in eightfold way,
And single way the rest; it acts
In the mind door in the same way.
231. Herein, in the five doors contact beginning with eye-contact is a
condition in eight ways, as conascence, mutuality, support, result, nutri-
ment, association, presence, and non-disappearance conditions, for the
five kinds of feeling that have respectively eye sensitivity, etc., as their
physical basis. But that contact beginning with eye-contact is a condition
in one way only, as decisive-support condition, for the rest of resultant
feeling in the sense sphere occurring in each door as receiving, investi-
gation and registration.
232. In the mind door in the same way: the contact called conascent
mind-contact is also a condition in the same eight ways for sense-sphere
resultant feeling occurring as registration in the mind door, and so also
for the kinds of resultant feeling in the three planes occurring with
rebirth-linking, life-continuum and death. But the mind-contact associ-
ated with mind-door adverting is a condition in one way only, as deci-
sive-support condition, for the kinds of feeling that occur in the mind
door as registration in the sense sphere.
This is the detailed explanation of the clause 'With contact as condi-
tion, feeling'.
OF PURIFICATION
(VISUDDHIMAGGA)
BY
BHADANTACARIYA BUDDHAGHOSA
Translated from the Pali
by
BHIKKHU NANAMOLI
FIFTH EDITION
BUDDHIST PUBLICATION SOCIETY
Kandy Sri Lanka
[(vi) CONTACT / PHASSA]
220. As to the clause 'With the sixfold base as condition, contact':
Contact is briefly of six kinds
With eye-contact and others too;
According to each consciousness
It is in detail thirty-two.
221. Briefly, with the clause 'With the sixfold base as condition, con-
tact', there are only the six kinds beginning with eye-contact, that is to
say, eye-contact, ear-contact, nose-contact, tongue-contact, body-contact,
and mind-contact. But in detail the five profitable resultant and the five
unprofitable resultant beginning with eye-contact make ten; the rest, which
are associated with the twenty-two kinds of mundane resultant conscious-
ness, make twenty-two. So all these come to thirty-two ((34)-(65)), like
the consciousness with formations as condition given above.
222. But as to the sixfold base that is a condition for this thirty-twofold
contact: herein:
Some wise men take the sixfold base
To be the five internal bases
With the sixth; but others count
These plus the six external bases.
223. Herein, firstly, there are those who take this to be an exposition of
the occurrence of what is clung to, [that is, kammically-acquired aggre-
gates,] and they maintain that the conditioning [bases] and the condition-
ally-arisen [contact] are only what is included in one's own continuity.
They take any one part to represent any remaining one of its kind, since
the condition for contact in the immaterial states is the sixth base [only],
according to the text 'With the sixth base as condition, contact' (Vbh. 179),
and elsewhere it is the sixfold base inclusively. So they have it that
'sixfold base' means the internal [five] beginning with the eye plus the
sixth (mind) base. For that sixth base and that sixfold base are styled
'sixfold base'. But there are those who maintain that it is only the condi-
tionally-arisen [contact] that is contained in a single continuity, while
the conditioning [bases] are contained in separate [that is, past] con-
tinuities as well. They maintain that all and any such bases are a condi-
tion for contact, and they include also the [six] external ones. So they
have it that 'sixfold base' means the same internal [five] plus the sixth
plus the external ones beginning with visible data. For that sixth base
and that [partial] sixfold base and the sixfold base along with these
[external ones] each representing the rest [566] are styled sixfold base
too.
224. Here it may be asked: 'One kind of contact does not derive from
all the bases, nor all the kinds of contact from one base. And yet "With
the sixfold base as condition, contact" is said in the singular. Why is
that?'.
225. Here is the answer: It is true that neither is one derived from all nor
all from one. However, one is derived from many. For eye-contact is de-
rived from the eye base, from the visible-data base, from the mind base
reckoned as eye-consciousness, and from the mental-datum base consist-
ing of the remaining associated states. And each case should be con-
strued as appropriate in this way. Therefore:
Though stated in the singular,
He shows therewith in all such cases
That this contact, though only one,
Is yet derived from several bases.
Though stated in the singular: the meaning is, by this statement in
the singular that 'With the sixfold base as condition, contact', it is pointed
out by the Blessed One (Tddin) that contact, which is of one kind, comes
into being from many bases.
[How the Sixfold Base is a Condition for Contact]
226. But as regards these bases:
Five in six ways; and after that
One in nine ways; the external six
As contact's conditionality
According to each case we fix.
227. Here is the explanation: firstly, the five consisting of the eye base,
etc., are conditions in six ways, as support, prenascence, faculty, disso-
ciation, presence, and non-disappearance conditions, for contact classed
in five ways as eye-contact, and so on. After that, the single resultant
mind base is a condition in nine ways, as conascence, mutuality, support,
result, nutriment, faculty, association, presence, and non-disappearance
conditions, for the variously-classed resultant mind contact. But in the
case of the external bases, the visible-data base is a condition in four
ways, as object, prenascence, presence, and non-disappearance condi-
tions, for eye-contact. Likewise the sound base, etc., respectively for ear-
contact, and so on. But these and mental data as object are conditions
likewise, and as object condition too, for mind-contact^ so 'the external
six as contact's conditionality according to each case we fix'.
This is the detailed explanation of the clause 'With the sixfold base
as condition, contact'.
[(vii) FEELING / VEDANA]
228. As to the clause 'With contact as condition, feeling':
Feelings, when named by way of door
* Eye-contact-born' and all the rest,
Are only six; but then they are
At nine and eighty sorts assessed.
229. In the analysis of this clause [in the Vibhahga] only six kinds of
feeling according to door are given thus, 'Eye-contact-born feeling, ear-,
nose-, tongue-, body-, mind-contact-born feeling' (Vbh. 136). [567] Still,
when classed according to association with the eighty-nine kinds of con-
sciousness, they are 'at nine and eighty sorts assessed'.
230. But from the nine and eighty feelings
Thirty-two, no more, appear
Associated with result,
And only those are mentioned here.
Herein, contact in the five doors
Conditions five in eightfold way,
And single way the rest; it acts
In the mind door in the same way.
231. Herein, in the five doors contact beginning with eye-contact is a
condition in eight ways, as conascence, mutuality, support, result, nutri-
ment, association, presence, and non-disappearance conditions, for the
five kinds of feeling that have respectively eye sensitivity, etc., as their
physical basis. But that contact beginning with eye-contact is a condition
in one way only, as decisive-support condition, for the rest of resultant
feeling in the sense sphere occurring in each door as receiving, investi-
gation and registration.
232. In the mind door in the same way: the contact called conascent
mind-contact is also a condition in the same eight ways for sense-sphere
resultant feeling occurring as registration in the mind door, and so also
for the kinds of resultant feeling in the three planes occurring with
rebirth-linking, life-continuum and death. But the mind-contact associ-
ated with mind-door adverting is a condition in one way only, as deci-
sive-support condition, for the kinds of feeling that occur in the mind
door as registration in the sense sphere.
This is the detailed explanation of the clause 'With contact as condi-
tion, feeling'.
Visuddhimagga - The Soil of Understanding—Conclusion: Dependent Origination - The sixfold base
THE PATH
OF PURIFICATION
(VISUDDHIMAGGA)
BY
BHADANTACARIYA BUDDHAGHOSA
Translated from the Pali
by
BHIKKHU NANAMOLI
FIFTH EDITION
BUDDHIST PUBLICATION SOCIETY
Kandy Sri Lanka
[(v) THE SIXFOLD BASE / SALAYATANA]
203. As to the clause 'With mentality-materiality as condition, the sixfold
base':
Three aggregates are 'mind'; the basis,
Primaries, and the rest are 'matter':
And while all that conditions this
A part can represent the rest.
204. In the case of the mentality-materiality that is here a condition for
the sixfold base, mentality is the three aggregates beginning with feeling,
while materiality should be understood as that included in one's own
continuity stated thus 'primaries and the rest are "matter"', that is to
say, the four primaries, six physical bases, and life faculty, [since they
are conditioning factors] invariably. But this mentality and this material-
ity and this mentality-materiality, each one representing the rest as 'men-
tality-materiality', should be understood as a condition for the sixfold
base consisting of the sixth base and the sixfold base each one represent-
ing the rest as the 'sixfold base'. Why? Because in the immaterial be-
coming there is only mentality as a condition, and that is a condition
only for the sixth base, [namely, the mind base,] not for any other. For it
is said in the Vibhanga, 'With mentality as condition, the sixth base'
(Vbh. 179).
205. Here it may be asked: 'But how is it to be known that mentality-
materiality is a condition for the sixfold base?'. Because the latter exists
when mentality-materiality exists. For a given base exists when a given
kind of mentality and materiality exists, not otherwise. But the way in
which the one comes to exist when the other does will be explained
below in the section dealing with how it is a condition. [563] Therefore:
A wise man should contrive to tell
Which one conditions which, and how,
At rebirth and in life as well;
[The explanation follows now.]
206. Herein what follows illustrates the meaning.
[(1) Mentality as Condition]
In immaterial rebirth
And life the mind alone will come
In seven ways and six to be
Condition at the minimum.
207. How? In rebirth-linking, firstly, mentality is a condition in seven
ways at the minimum, as conascence, mutuality, support, association,
kamma-result, presence, and non-disappearance conditions, for the sixth
base. Some mentality, however, is a condition, as root-cause condition
[that is, greed, etc.,] and some as nutriment condition [that is, contact
and mental volition]. So it is also a condition in other ways. It is by the
[two latter] that the maximum and minimum should be understood. In
the course of an existence, too, resultant mentality is a condition as
already stated. But the other [non-resultant] kind is a condition in six
ways at minimum, as the aforesaid conditions except for kamma-result
condition. Some, however, is a condition, as root-cause condition, and
some as nutriment condition. So it is also a condition in other ways. It is
by these that the maximum and minimum should be understood.
208. In five-constituent becoming
At rebirth, mind in the same ways
Acts as condition for the sixth,
And for the others in six ways.
209. Besides the immaterial states, also in the five-constituent becoming
that resultant mentality, in association with the heart-basis, is a condition
in seven ways at the minimum for the sixth, the mind base, in the same
way as was said with respect to the immaterial states. But in association
with the four primary elements, it is a condition in six ways, as conas-
cence, support, kamma-result, dissociation, presence, and non-disappear-
ance conditions, for the other five beginning with the eye base. Some,
however, is a condition as root-cause condition, and some as nutriment
condition. It is by these that the maximum and minimum should be
understood.
210. Result is for result condition
During a life in the same ways;
While non-result the non-resultant
Sixth conditions in six ways.
211. For, as in rebirth-linking, so also in the course of an existence in the
five-constituent becoming, resultant mentality is a condition in the seven
ways at minimum for the resultant sixth base. But non-resultant mental-
ity is a condition in six ways at minimum for the non-resultant sixth
base, leaving out kamma-result condition. The maximum and minimum
should be understood in the way already stated.
212. And during life, result conditions
The other five in fourfold way;
The non-resultant kind can be
Explained in the aforesaid way. [564]
213. Again, in the course of an existence, the other resultant mentality,
which has as its physical basis the eye sensitivity, etc., is a condition in
four ways, as postnascence, dissociation, presence, and non-disappear-
ance conditions, for the rest of the five beginning with the eye base. And
as the resultant, so also the non-resultant is explained; therefore [the
mentality] classed as profitable, etc., should be understood as their con-
dition in four ways.
This, firstly, is how it should be understood what bases mentality
alone is a condition for in rebirth-linking and in the course of an exis-
tence, and how it is a condition.
214. [(2) Materialty as Condition]
Not even for a single base
In immaterial becoming
Is matter a condition here.
But in five-aggregate becoming
Basis as matter is condition
At rebirth in a sixfold way
For the sixth base; the primaries
Are for the five in fourfold way.
215. As to matter, the materiality of the physical [heart-] basis is a condi-
tion in rebirth-linking in six ways, as conascence, mutuality, support,
dissociation, presence, and non-disappearance conditions, for the sixth,
the mind base. But the four primaries are in general, that is to say, in
rebirth-linking and in the course of an existence, conditions in four ways,
as conascence, support, presence, and non-disappearance conditions, for
any of the five bases beginning with the eye, whenever they arise.
216. Life and in lifetime food as well,
Conditions five in threefold way;
These five, the sixth in sixfold way;
Basis, the sixth in fivefold way.
217. But in rebirth-linking and in the course of an existence the material
life [faculty] is a condition in three ways, as presence, non-disappear-
ance, and faculty conditions, for these five beginning with the eye.
Nutriment too is a condition in three ways, as presence, non-disappear-
ance, and nutriment conditions, and that is so in the course of an exis-
tence, not in rebirth-linking, and applies when the bodies of beings
subsisting on nutriment are suffused with the nutriment. In the course of
an existence, not in rebirth-linking, those five bases beginning with the
eye are conditions in six ways, as support, prenascence, faculty, disso-
ciation, presence and non-disappearance conditions, for [that part of] the
sixth, the mind base, comprising eye-, ear-, nose-, tongue-, and body-
consciousness. But in the course of an existence, not at rebirth-linking,
the materiality of the [heart-] basis is a condition in five ways, as sup-
port, prenascence, dissociation, presence, and non-disappearance condi-
tions, for the remaining mind base apart from the five consciousnesses.
This is how it should be understood what bases materiality alone is a
condition for in rebirth-linking and in the course of an existence, and
how it is a condition. [565]
[(3) Mentality-Materiality as Condition]
218. Which mind-cum-matter combination
Is a condition for which kind
And how it is so in each case,
A wise man should now seek to find.
219. For example, firstly, in rebirth-linking in the five-constituent be-
coming, the mentality-materiality, in other words, the trio of aggregates
with the materiality of the [heart-] basis, is a condition, as conascence,
mutuality, support, kamma-result, association, dissociation, presence, and
non-disappearance conditions, etc., for the sixth, the mind base. This is
merely the heading; but since it can all be construed in the way already
stated, the detail is not given here.
This is the detailed explanation of the clause * With mentality-materi-
ality as condition, the sixfold base'.
OF PURIFICATION
(VISUDDHIMAGGA)
BY
BHADANTACARIYA BUDDHAGHOSA
Translated from the Pali
by
BHIKKHU NANAMOLI
FIFTH EDITION
BUDDHIST PUBLICATION SOCIETY
Kandy Sri Lanka
[(v) THE SIXFOLD BASE / SALAYATANA]
203. As to the clause 'With mentality-materiality as condition, the sixfold
base':
Three aggregates are 'mind'; the basis,
Primaries, and the rest are 'matter':
And while all that conditions this
A part can represent the rest.
204. In the case of the mentality-materiality that is here a condition for
the sixfold base, mentality is the three aggregates beginning with feeling,
while materiality should be understood as that included in one's own
continuity stated thus 'primaries and the rest are "matter"', that is to
say, the four primaries, six physical bases, and life faculty, [since they
are conditioning factors] invariably. But this mentality and this material-
ity and this mentality-materiality, each one representing the rest as 'men-
tality-materiality', should be understood as a condition for the sixfold
base consisting of the sixth base and the sixfold base each one represent-
ing the rest as the 'sixfold base'. Why? Because in the immaterial be-
coming there is only mentality as a condition, and that is a condition
only for the sixth base, [namely, the mind base,] not for any other. For it
is said in the Vibhanga, 'With mentality as condition, the sixth base'
(Vbh. 179).
205. Here it may be asked: 'But how is it to be known that mentality-
materiality is a condition for the sixfold base?'. Because the latter exists
when mentality-materiality exists. For a given base exists when a given
kind of mentality and materiality exists, not otherwise. But the way in
which the one comes to exist when the other does will be explained
below in the section dealing with how it is a condition. [563] Therefore:
A wise man should contrive to tell
Which one conditions which, and how,
At rebirth and in life as well;
[The explanation follows now.]
206. Herein what follows illustrates the meaning.
[(1) Mentality as Condition]
In immaterial rebirth
And life the mind alone will come
In seven ways and six to be
Condition at the minimum.
207. How? In rebirth-linking, firstly, mentality is a condition in seven
ways at the minimum, as conascence, mutuality, support, association,
kamma-result, presence, and non-disappearance conditions, for the sixth
base. Some mentality, however, is a condition, as root-cause condition
[that is, greed, etc.,] and some as nutriment condition [that is, contact
and mental volition]. So it is also a condition in other ways. It is by the
[two latter] that the maximum and minimum should be understood. In
the course of an existence, too, resultant mentality is a condition as
already stated. But the other [non-resultant] kind is a condition in six
ways at minimum, as the aforesaid conditions except for kamma-result
condition. Some, however, is a condition, as root-cause condition, and
some as nutriment condition. So it is also a condition in other ways. It is
by these that the maximum and minimum should be understood.
208. In five-constituent becoming
At rebirth, mind in the same ways
Acts as condition for the sixth,
And for the others in six ways.
209. Besides the immaterial states, also in the five-constituent becoming
that resultant mentality, in association with the heart-basis, is a condition
in seven ways at the minimum for the sixth, the mind base, in the same
way as was said with respect to the immaterial states. But in association
with the four primary elements, it is a condition in six ways, as conas-
cence, support, kamma-result, dissociation, presence, and non-disappear-
ance conditions, for the other five beginning with the eye base. Some,
however, is a condition as root-cause condition, and some as nutriment
condition. It is by these that the maximum and minimum should be
understood.
210. Result is for result condition
During a life in the same ways;
While non-result the non-resultant
Sixth conditions in six ways.
211. For, as in rebirth-linking, so also in the course of an existence in the
five-constituent becoming, resultant mentality is a condition in the seven
ways at minimum for the resultant sixth base. But non-resultant mental-
ity is a condition in six ways at minimum for the non-resultant sixth
base, leaving out kamma-result condition. The maximum and minimum
should be understood in the way already stated.
212. And during life, result conditions
The other five in fourfold way;
The non-resultant kind can be
Explained in the aforesaid way. [564]
213. Again, in the course of an existence, the other resultant mentality,
which has as its physical basis the eye sensitivity, etc., is a condition in
four ways, as postnascence, dissociation, presence, and non-disappear-
ance conditions, for the rest of the five beginning with the eye base. And
as the resultant, so also the non-resultant is explained; therefore [the
mentality] classed as profitable, etc., should be understood as their con-
dition in four ways.
This, firstly, is how it should be understood what bases mentality
alone is a condition for in rebirth-linking and in the course of an exis-
tence, and how it is a condition.
214. [(2) Materialty as Condition]
Not even for a single base
In immaterial becoming
Is matter a condition here.
But in five-aggregate becoming
Basis as matter is condition
At rebirth in a sixfold way
For the sixth base; the primaries
Are for the five in fourfold way.
215. As to matter, the materiality of the physical [heart-] basis is a condi-
tion in rebirth-linking in six ways, as conascence, mutuality, support,
dissociation, presence, and non-disappearance conditions, for the sixth,
the mind base. But the four primaries are in general, that is to say, in
rebirth-linking and in the course of an existence, conditions in four ways,
as conascence, support, presence, and non-disappearance conditions, for
any of the five bases beginning with the eye, whenever they arise.
216. Life and in lifetime food as well,
Conditions five in threefold way;
These five, the sixth in sixfold way;
Basis, the sixth in fivefold way.
217. But in rebirth-linking and in the course of an existence the material
life [faculty] is a condition in three ways, as presence, non-disappear-
ance, and faculty conditions, for these five beginning with the eye.
Nutriment too is a condition in three ways, as presence, non-disappear-
ance, and nutriment conditions, and that is so in the course of an exis-
tence, not in rebirth-linking, and applies when the bodies of beings
subsisting on nutriment are suffused with the nutriment. In the course of
an existence, not in rebirth-linking, those five bases beginning with the
eye are conditions in six ways, as support, prenascence, faculty, disso-
ciation, presence and non-disappearance conditions, for [that part of] the
sixth, the mind base, comprising eye-, ear-, nose-, tongue-, and body-
consciousness. But in the course of an existence, not at rebirth-linking,
the materiality of the [heart-] basis is a condition in five ways, as sup-
port, prenascence, dissociation, presence, and non-disappearance condi-
tions, for the remaining mind base apart from the five consciousnesses.
This is how it should be understood what bases materiality alone is a
condition for in rebirth-linking and in the course of an existence, and
how it is a condition. [565]
[(3) Mentality-Materiality as Condition]
218. Which mind-cum-matter combination
Is a condition for which kind
And how it is so in each case,
A wise man should now seek to find.
219. For example, firstly, in rebirth-linking in the five-constituent be-
coming, the mentality-materiality, in other words, the trio of aggregates
with the materiality of the [heart-] basis, is a condition, as conascence,
mutuality, support, kamma-result, association, dissociation, presence, and
non-disappearance conditions, etc., for the sixth, the mind base. This is
merely the heading; but since it can all be construed in the way already
stated, the detail is not given here.
This is the detailed explanation of the clause * With mentality-materi-
ality as condition, the sixfold base'.
Visuddhimagga - The Soil of Understanding—Conclusion: Dependent Origination - Mentality-materiality
THE PATH
OF PURIFICATION
(VISUDDHIMAGGA)
BY
BHADANTACARIYA BUDDHAGHOSA
Translated from the Pali
by
BHIKKHU NANAMOLI
FIFTH EDITION
BUDDHIST PUBLICATION SOCIETY
Kandy Sri Lanka
[(iv) MENTALITY-MATERIALITY / NAMARUPA]
186. For the clause 'With consciousness as condition, mentality-material-
ity':
(1) By analysis of mind and matter,
(2) Occurrence in becoming, et cetera,
(3) Inclusion, and (4) manner of condition,
The exposition should be known.
187. 1. By analysis of mind and matter: here 'mind' (ndma—mental-
ity) is the three aggregates, that is, feeling, perception, and formations,
because of their bending (namana) on to the object. 'Matter' (rupa—
materiality) is the four great primary elements and the materiality de-
rived [by clinging] from the four great primaries. Their analysis is given
in the Description of the Aggregates (Ch. XIV, §34f. and §125f.). This,
in the first place, is how the exposition of mentality-materiality should
be known 'by analysis'.
188. 2. By occurrence in becoming, et cetera: excepting one abode of
beings, [that is, the non-percipient,] mentality occurs in all the kinds of
becoming, generation, destiny, and station of consciousness, and in the
remaining abodes of beings. Materiality occurs in two kinds of becom-
ing, four kinds of generation, five destinies, the first four stations of con-
sciousness, and the first five abodes of beings.
189. Now when this mentality-materiality occurs thus, [559] then in the
case of sexless embryos and the egg-born, at the moment of their rebirth-
linking there are manifested as materiality two organic continuities, that
is, the two decads of physical basis and body, and also the three immate-
rial aggregates. So in their case there are in detail these twenty-three
states, namely, twenty states as concrete matter and three immaterial
aggregates, which should be understood as 'mentality-materiality with
consciousness as condition'. But omitting repetitions,
35
and so cancelling
nine material instances (see Ch. XI, §88) from one of the organic conti-
nuities, fourteen states remain.
By adding the sex decad for those possessed of sex [before making
the above cancellation] there are thirty-three. And omitting repetitions
and so cancelling eighteen material instances [nine each] from two of the
organic continuities, in this case fifteen states remain.
190. At the moment of rebirth-linking of those of Brahma's Retinue,
among apparitionally born beings, four organic continuities are mani-
fested as materiality, that is, the decads of eye, ear, and physical basis,
and the ennead of the life faculty, and three immaterial aggregates. So in
their case in detail these forty-two states, namely, thirty-nine states as
concrete materiality and three immaterial aggregates, should be under-
stood as 'mentality-materiality with consciousness as condition'. But
omitting repetitions and so cancelling twenty-seven instances of materi-
ality [nine each] from three of the organic continuities, fifteen states
remain.
191. In the sense-sphere becoming, seven organic continuities are mani-
fested as materiality, and also three immaterial aggregates at the moment
of rebirth-linking of the remaining kinds of apparitionally born or of the
moisture-born possessing sex and matured sense bases. So in their case
in detail these seventy-three states, namely, seventy instances of con-
crete materiality and three immaterial aggregates, should be understood
as 'mentality-materiality with formations as condition'. But omitting
repetitions and so cancelling fifty-four material instances [nine each]
from six of the organic continuities, nineteen states remain.
This is the maximum. But at minimum the computation of 'mental-
ity-materiality with consciousness as condition' in the rebirth-linking of
those who lack such and such an organic continuity can be understood in
brief and detail by reducing it appropriately. [The blind, for instance,
lack the eye decad.]
192. For mentality-materiality immaterial beings have only the three
[mental] aggregates; while non-percipient beings have only the life-fac-
ulty ennead, and that represents materiality.
193. In the course of an existence, in all places where materiality occurs
there is manifested the temperature-originated bare [material] octad, which
is due [initially] to the temperature that occurred together with the re-
birth-linking consciousness at the moment of its presence.
36
Rebirth-
linking consciousness does not originate materiality. For, just as a man
who is falling into a chasm cannot support another, so it, too, is unable
to originate materiality because of its weakness, which is due to the
weakness of the physical basis. But from the first life-continuum after
the rebirth-linking consciousness onwards, [560] the bare octad origi-
nated by consciousness appears. And at the time when sound becomes
manifest there is the sound ennead due both to temperature occurring
after the moment of rebirth-linking and to consciousness.
194. The bare octad originated by nutriment appears in beings in the
womb who live on matter consisting of physical nutriment as soon as
their body is suffused by nutriment swallowed by the mother; for it is
said:
'And so it is that when his mother
Eats, consuming food and drink,
One hidden in his mother's womb
Thereby obtains his nourishment' (S.i,206).
And it appears in apparitionally born beings as soon as they first
swallow the spittle that has come into their own mouths.
So, with the twenty-six [material instances] consisting of the bare
octad originated by nutriment, and of the, at most, two [sound] enneads
originated respectively by temperature and consciousness, and also with
the already-mentioned seventy kamma-originated instances (§191) that
arise three times in each conscious moment [at the instants of arising,
presence, and dissolution], there are thus ninety-six material instances;
and with the three immaterial aggregates there is thus a total of ninety-
nine states.
195. Or because sound is not regularly present since it is only sometimes
manifested, subtracting it therefore as twofold [being temperature-origi-
nated and consciousness-originated], there are these ninety-seven states
to be understood as 'mentality-materiality with consciousness as condi-
tion' in all beings, according as it happens to be produced. For whether
these beings are sleeping or idling or eating or drinking, these states
keep on occurring in them day and night with consciousness as condi-
tion. And we shall explain later how they have consciousness as their
condition (see §200ff.).
196. Now although this kamma-born materiality is the first to find a
footing in the several kinds of becoming, generation, destiny, station of
consciousness, and abode of beings, it is nevertheless unable to carry on
without being consolidated by materiality of triple origination [by con-
sciousness, temperature, and nutriment], nor can that of triple origination
do so without being consolidated by the former. But when they thus give
consolidating support to each other, they can stand up without falling,
like sheaves of reeds propped together on all four sides, even though
battered by the wind, and like [boats with] broken floats
37
that have
found a support, even though battered by waves somewhere in mid-
ocean, and they can last one year, two years ... a hundred years, until
those beings' life span or their merit is exhausted.
This is how the exposition should be understood here 'by occur-
rence in becoming et cetera'.
197. 3. By inclusion: now there is (a) the simple mentality with con-
sciousness as condition in both the course of an existence and rebirth-
linking in the immaterial sphere, and in the course of an existence in the
five-constituent becoming, and (b) the simple materiality with conscious-
ness as condition in both cases among the non-percipient, and in the
course of an existence in the five-constituent becoming, and (c) the
[combined] mentality-materiality [561] with consciousness as condition
in both cases in the five-constituent becoming. All that mentality and
materiality and mentality-materiality should be understood as 'mentality-
materiality with consciousness as condition', including them under men-
tality-materiality according to the method that allows any one part to
represent any remaining one of its kind.
38
198. Is this correct in view of the absence of consciousness in non-per-
cipient beings?—It is not incorrect. For:
This consciousness, as cause of mind
And matter, is twice reckoned:
Result, and also not-result.
Wherefore this is correctly said.
199. The consciousness that is the cause of mentality-materiality is reck-
oned to be twofold classed as resultant and not resultant. And since in
the case of non-percipient beings materiality is originated by kamma, it
has as its condition kamma-formation consciousness that occurred in the
five-constituent becoming. This applies also to the kamma-originated
materiality arising in the course of an existence in the five-constituent
becoming at the moment of profitable or any other consciousness. So
this is correct.
This is how the exposition can also be known here 'by inclusion'.
200. 4. By manner of condition: here:
Resultant-consciousness conditions
Mentality first in nine ways,
Then basis matter in nine ways,
And other matter in eight ways;
Formation-consciousness conditions
This matter in a single way.
The rest of consciousness conditions
This matter as the case may be.
201. Rebirth-linking or some other kind of resultant consciousness is a
condition in nine ways, as conascence, mutuality, support, association,
kamma-result, nutriment, faculty, presence, and non-disappearance con-
ditions, either at rebirth-linking or in the course of an existence, for that
mentality called resultant, whether mixed with materiality or not. At
rebirth-linking it is a condition in nine ways, as conascence, mutuality,
support, kamma-result, nutriment, faculty, dissociation, presence, and
non-disappearance conditions, for the materiality of the physical [heart-]
basis. It is a condition in eight ways, namely, as the above conditions
omitting the mutuality condition, for materiality other than the material-
ity of the physical basis.
Kamma-formation consciousness is a condition in one way only, as
decisive-support condition, for the materiality of non-percipient beings,
or for the kamma-born materiality in the five-constituent becoming,
according to the Suttanta method.
All the remaining kinds of consciousness from the time of the first
life-continuum [consciousness following rebirth-linking] onwards should
be understood as a condition for some kind of mentality-materiality as
appropriate. But since the whole contents of the Patthana must be cited
in order to show how it acts in detail, we do not undertake that.
202. Here it may be asked: 'But how is it to be known [562] that the
mentality-materiality of rebirth-linking has consciousness as its condi-
tion?'. From the Suttas and from logic. For in the Suttas it is established
in many places that feeling, etc., have consciousness as condition in the
way beginning * States with parallel occurrence through consciousness'
(Dhs. §1522). But as to logic:
From matter seen here to be born
Of consciousness a man can tell
That consciousness is a condition
For matter when unseen as well.
Whether consciousness likes it or not, [certain] material instances
are seen to arise in conformity with it. And the unseen is inferred from
the seen. So it can be known, by means of the consciousness-born materi-
ality that is seen, that consciousness is also a condition for the unseen
materiality of rebirth-linking. For it is said in the Patthana that, like the
consciousness-originated, also the kamma-originated has consciousness
as its condition (see Ptn. 1,172-73).
This is how the exposition should be known 'by manner of condi-
tion'.
This is the detailed explanation of the clause 'With consciousness as
condition, mentality-materiality'.
OF PURIFICATION
(VISUDDHIMAGGA)
BY
BHADANTACARIYA BUDDHAGHOSA
Translated from the Pali
by
BHIKKHU NANAMOLI
FIFTH EDITION
BUDDHIST PUBLICATION SOCIETY
Kandy Sri Lanka
[(iv) MENTALITY-MATERIALITY / NAMARUPA]
186. For the clause 'With consciousness as condition, mentality-material-
ity':
(1) By analysis of mind and matter,
(2) Occurrence in becoming, et cetera,
(3) Inclusion, and (4) manner of condition,
The exposition should be known.
187. 1. By analysis of mind and matter: here 'mind' (ndma—mental-
ity) is the three aggregates, that is, feeling, perception, and formations,
because of their bending (namana) on to the object. 'Matter' (rupa—
materiality) is the four great primary elements and the materiality de-
rived [by clinging] from the four great primaries. Their analysis is given
in the Description of the Aggregates (Ch. XIV, §34f. and §125f.). This,
in the first place, is how the exposition of mentality-materiality should
be known 'by analysis'.
188. 2. By occurrence in becoming, et cetera: excepting one abode of
beings, [that is, the non-percipient,] mentality occurs in all the kinds of
becoming, generation, destiny, and station of consciousness, and in the
remaining abodes of beings. Materiality occurs in two kinds of becom-
ing, four kinds of generation, five destinies, the first four stations of con-
sciousness, and the first five abodes of beings.
189. Now when this mentality-materiality occurs thus, [559] then in the
case of sexless embryos and the egg-born, at the moment of their rebirth-
linking there are manifested as materiality two organic continuities, that
is, the two decads of physical basis and body, and also the three immate-
rial aggregates. So in their case there are in detail these twenty-three
states, namely, twenty states as concrete matter and three immaterial
aggregates, which should be understood as 'mentality-materiality with
consciousness as condition'. But omitting repetitions,
35
and so cancelling
nine material instances (see Ch. XI, §88) from one of the organic conti-
nuities, fourteen states remain.
By adding the sex decad for those possessed of sex [before making
the above cancellation] there are thirty-three. And omitting repetitions
and so cancelling eighteen material instances [nine each] from two of the
organic continuities, in this case fifteen states remain.
190. At the moment of rebirth-linking of those of Brahma's Retinue,
among apparitionally born beings, four organic continuities are mani-
fested as materiality, that is, the decads of eye, ear, and physical basis,
and the ennead of the life faculty, and three immaterial aggregates. So in
their case in detail these forty-two states, namely, thirty-nine states as
concrete materiality and three immaterial aggregates, should be under-
stood as 'mentality-materiality with consciousness as condition'. But
omitting repetitions and so cancelling twenty-seven instances of materi-
ality [nine each] from three of the organic continuities, fifteen states
remain.
191. In the sense-sphere becoming, seven organic continuities are mani-
fested as materiality, and also three immaterial aggregates at the moment
of rebirth-linking of the remaining kinds of apparitionally born or of the
moisture-born possessing sex and matured sense bases. So in their case
in detail these seventy-three states, namely, seventy instances of con-
crete materiality and three immaterial aggregates, should be understood
as 'mentality-materiality with formations as condition'. But omitting
repetitions and so cancelling fifty-four material instances [nine each]
from six of the organic continuities, nineteen states remain.
This is the maximum. But at minimum the computation of 'mental-
ity-materiality with consciousness as condition' in the rebirth-linking of
those who lack such and such an organic continuity can be understood in
brief and detail by reducing it appropriately. [The blind, for instance,
lack the eye decad.]
192. For mentality-materiality immaterial beings have only the three
[mental] aggregates; while non-percipient beings have only the life-fac-
ulty ennead, and that represents materiality.
193. In the course of an existence, in all places where materiality occurs
there is manifested the temperature-originated bare [material] octad, which
is due [initially] to the temperature that occurred together with the re-
birth-linking consciousness at the moment of its presence.
36
Rebirth-
linking consciousness does not originate materiality. For, just as a man
who is falling into a chasm cannot support another, so it, too, is unable
to originate materiality because of its weakness, which is due to the
weakness of the physical basis. But from the first life-continuum after
the rebirth-linking consciousness onwards, [560] the bare octad origi-
nated by consciousness appears. And at the time when sound becomes
manifest there is the sound ennead due both to temperature occurring
after the moment of rebirth-linking and to consciousness.
194. The bare octad originated by nutriment appears in beings in the
womb who live on matter consisting of physical nutriment as soon as
their body is suffused by nutriment swallowed by the mother; for it is
said:
'And so it is that when his mother
Eats, consuming food and drink,
One hidden in his mother's womb
Thereby obtains his nourishment' (S.i,206).
And it appears in apparitionally born beings as soon as they first
swallow the spittle that has come into their own mouths.
So, with the twenty-six [material instances] consisting of the bare
octad originated by nutriment, and of the, at most, two [sound] enneads
originated respectively by temperature and consciousness, and also with
the already-mentioned seventy kamma-originated instances (§191) that
arise three times in each conscious moment [at the instants of arising,
presence, and dissolution], there are thus ninety-six material instances;
and with the three immaterial aggregates there is thus a total of ninety-
nine states.
195. Or because sound is not regularly present since it is only sometimes
manifested, subtracting it therefore as twofold [being temperature-origi-
nated and consciousness-originated], there are these ninety-seven states
to be understood as 'mentality-materiality with consciousness as condi-
tion' in all beings, according as it happens to be produced. For whether
these beings are sleeping or idling or eating or drinking, these states
keep on occurring in them day and night with consciousness as condi-
tion. And we shall explain later how they have consciousness as their
condition (see §200ff.).
196. Now although this kamma-born materiality is the first to find a
footing in the several kinds of becoming, generation, destiny, station of
consciousness, and abode of beings, it is nevertheless unable to carry on
without being consolidated by materiality of triple origination [by con-
sciousness, temperature, and nutriment], nor can that of triple origination
do so without being consolidated by the former. But when they thus give
consolidating support to each other, they can stand up without falling,
like sheaves of reeds propped together on all four sides, even though
battered by the wind, and like [boats with] broken floats
37
that have
found a support, even though battered by waves somewhere in mid-
ocean, and they can last one year, two years ... a hundred years, until
those beings' life span or their merit is exhausted.
This is how the exposition should be understood here 'by occur-
rence in becoming et cetera'.
197. 3. By inclusion: now there is (a) the simple mentality with con-
sciousness as condition in both the course of an existence and rebirth-
linking in the immaterial sphere, and in the course of an existence in the
five-constituent becoming, and (b) the simple materiality with conscious-
ness as condition in both cases among the non-percipient, and in the
course of an existence in the five-constituent becoming, and (c) the
[combined] mentality-materiality [561] with consciousness as condition
in both cases in the five-constituent becoming. All that mentality and
materiality and mentality-materiality should be understood as 'mentality-
materiality with consciousness as condition', including them under men-
tality-materiality according to the method that allows any one part to
represent any remaining one of its kind.
38
198. Is this correct in view of the absence of consciousness in non-per-
cipient beings?—It is not incorrect. For:
This consciousness, as cause of mind
And matter, is twice reckoned:
Result, and also not-result.
Wherefore this is correctly said.
199. The consciousness that is the cause of mentality-materiality is reck-
oned to be twofold classed as resultant and not resultant. And since in
the case of non-percipient beings materiality is originated by kamma, it
has as its condition kamma-formation consciousness that occurred in the
five-constituent becoming. This applies also to the kamma-originated
materiality arising in the course of an existence in the five-constituent
becoming at the moment of profitable or any other consciousness. So
this is correct.
This is how the exposition can also be known here 'by inclusion'.
200. 4. By manner of condition: here:
Resultant-consciousness conditions
Mentality first in nine ways,
Then basis matter in nine ways,
And other matter in eight ways;
Formation-consciousness conditions
This matter in a single way.
The rest of consciousness conditions
This matter as the case may be.
201. Rebirth-linking or some other kind of resultant consciousness is a
condition in nine ways, as conascence, mutuality, support, association,
kamma-result, nutriment, faculty, presence, and non-disappearance con-
ditions, either at rebirth-linking or in the course of an existence, for that
mentality called resultant, whether mixed with materiality or not. At
rebirth-linking it is a condition in nine ways, as conascence, mutuality,
support, kamma-result, nutriment, faculty, dissociation, presence, and
non-disappearance conditions, for the materiality of the physical [heart-]
basis. It is a condition in eight ways, namely, as the above conditions
omitting the mutuality condition, for materiality other than the material-
ity of the physical basis.
Kamma-formation consciousness is a condition in one way only, as
decisive-support condition, for the materiality of non-percipient beings,
or for the kamma-born materiality in the five-constituent becoming,
according to the Suttanta method.
All the remaining kinds of consciousness from the time of the first
life-continuum [consciousness following rebirth-linking] onwards should
be understood as a condition for some kind of mentality-materiality as
appropriate. But since the whole contents of the Patthana must be cited
in order to show how it acts in detail, we do not undertake that.
202. Here it may be asked: 'But how is it to be known [562] that the
mentality-materiality of rebirth-linking has consciousness as its condi-
tion?'. From the Suttas and from logic. For in the Suttas it is established
in many places that feeling, etc., have consciousness as condition in the
way beginning * States with parallel occurrence through consciousness'
(Dhs. §1522). But as to logic:
From matter seen here to be born
Of consciousness a man can tell
That consciousness is a condition
For matter when unseen as well.
Whether consciousness likes it or not, [certain] material instances
are seen to arise in conformity with it. And the unseen is inferred from
the seen. So it can be known, by means of the consciousness-born materi-
ality that is seen, that consciousness is also a condition for the unseen
materiality of rebirth-linking. For it is said in the Patthana that, like the
consciousness-originated, also the kamma-originated has consciousness
as its condition (see Ptn. 1,172-73).
This is how the exposition should be known 'by manner of condi-
tion'.
This is the detailed explanation of the clause 'With consciousness as
condition, mentality-materiality'.
Visuddhimagga - The Soil of Understanding—Conclusion: Dependent Origination - Consciousness II
THE PATH
OF PURIFICATION
(VISUDDHIMAGGA)
BY
BHADANTACARIYA BUDDHAGHOSA
Translated from the Pali
by
BHIKKHU NANAMOLI
FIFTH EDITION
BUDDHIST PUBLICATION SOCIETY
Kandy Sri Lanka
[How Kamma is a Condition]
146. Up to this point there has been shown the occurrence of the nine-
teenfold consciousness as rebirth-linking. Also all this [is further classi-
fied; for]
While it occurs in linking thus,
It has a double class beside
Through kamma, and as mixed and not,
And is still further classified.
147. When this nineteenfold kamma-resultant consciousness occurs thus
in rebirth-linking, it does so by means of kamma in two ways; for ac-
cording to the way in which the kamma that generates it occurs, the
kamma can be its condition both as kamma condition acting from a
different time and as decisive-support condition, since this is said: 'Prof-
itable ... [and] unprofitable kamma is a condition, as decisive-support
condition, for [its] result' (Ptn. 1,167 and 169).
148. It should be understood that when it occurs thus, its double class,
etc., is mixed and not, and it is still further classified.
For example: though this [type of consciousness] occurs in one way
only as rebirth-linking, still it is twofold as divided into mixed and
unmixed with materiality; [552] it is threefold as divided according to
sense-desire, fine-material, and immaterial becoming (M.i,50); it is four-
fold as egg-born, womb-born, putrescence- (moisture-) born, and of
apparitional generation (M.i,73); it is fivefold according to destiny
(M.i,73); it is sevenfold according to the stations of consciousness
(D.iii,253), and it is eightfold according to the abodes of beings [exclud-
ing non-percipient beings] (see D.iii,263).
149. Herein:
The mixed is double, sexed and not,
And that with sex is double too;
The least decads the first has got
Respectively are three and two.
150. The mixed is double, sexed and not: that rebirth-linking conscious-
ness, which, leaving aside the immaterial becoming, arises here mixed
with materiality, is twofold as 'with sex' and 'without sex',
25
because it
arises in the fine-material sphere without the sex called femininity fac-
ulty and masculinity faculty, and because—leaving aside the rebirth-
linking of one born as a eunuch—it arises in the sense-sphere becoming
together with that [twofold] sex.
And that with sex is double too: there also that with sex is twofold
because it arises in association with either the female or the male sex.
151. The least decads the first has got respectively are three or two:
together with the rebirthr-linking consciousness that is mixed with materi-
ality and comes first in the pair 'mixed and unmixed', there arise, at the
least, the two decads (see Ch. XVIII, §5f.) of physical basis and body, or
else the three decads of physical basis, body, and sex. There is no reduc-
ing the materiality below that.
152. But when that minimal amount arises in the two kinds of generation
termed egg-born and womb-born, it amounts to no more than a drop of
cream of ghee on a single fibre of new-born [kid's] wool, and it is
known as the 'embryo in the first stage' (S.i,206).
153. Herein, how the different kinds of generation come about may be
understood according to the kind of destiny. For as regards these:
No first three generations are
In hell, or with the deities,
Save those of earth; all four are found
In the three other destinies.
154. Herein, by the words with deities it should be understood that, as in
hell and among deities—excepting earth deities—so also among the ghosts
consumed with thirst, the first three kinds of generation are not found;
for they are apparitional only. But in the remaining three kinds of des-
tiny, in other words, among animals, ghosts and human beings, and
among the earth deities excepted above, there are all four kinds of gen-
eration.
155. Now:
The fine material gods have thirty-nine;'
The apparitional and moisture-born
Have seventy material instances
At most, and they have thirty at the least.
156. Firstly, among the fine-material Brahmas of apparitional generation
there arise together with rebirth-linking consciousness thirty and also
nine material instances [553] with the four groups, namely, the decads of
the eye, ear, and physical basis, and the ennead of life. But leaving the
fine-material Brahmas aside, among the others of apparitional generation
and those of the moisture-born generation there are seventy instances of
materiality at the most with the decads of the eye, ear, nose, tongue,
body, physical basis and sex. And these are invariably to be found among
deities [of the sense sphere]. Now the group of material states compris-
ing the ten material instances, namely, colour, odour, flavour, nutritive
essence, and the four primary elements, with eye sensitivity and life, are
called the 'eye decad\ The remaining [groups of material states] should
be understood in the same way.
157. At the least, thirty material instances arise with the decads of the
tongue, body, and physical basis, in those who are blind from birth, deaf,
noseless,
26
and sexless. Between the most and the least, the allotment
should be understood according as appropriate.
158. After knowing this, again:
One ought to consider the [pair] death and birth
Under aggregates, object, cause, destiny, feeling,
Happiness, and then thinking applied and sustained,
Distinguishing them by unlikeness and likeness.
159. The meaning is this: there is rebirth-linking that is twofold as mixed
and unmixed [with materiality], and there is the death consciousness
next before it, and their unlikeness and likeness according to these ag-
gregates, etc., must be known. How?
160. Sometimes, next to a four-aggregate immaterial death there is a
four-aggregate rebirth-linking having a like object; sometimes there is an
exalted rebirth-linking with an internal object next to an unexalted death
with an external object. This, firstly, is the method in the case of the
immaterial planes.
Sometimes there is a five-aggregate sense-sphere rebirth-linking next
to a four-aggregate immaterial death. Sometimes there is a four-aggre-
gate immaterial rebirth-linking next to a five-aggregate sense-sphere death
or fine-material-sphere death.
Thus there is rebirth-linking with a present object
27
next to a death
with a past object, there is rebirth-linking in a certain unhappy destiny
next to death in a certain happy destiny, there is rebirth-linking with
root-cause next to root-causeless death, there is triple-root-cause rebirth-
linking next to double-root-cause death, there is rebirth-linking accom-
panied by joy next to death accompanied by equanimity, there is rebirth-
linking with happiness next to death without happiness, there is rebirth-
linking with applied thought next to death without applied thought, there
is rebirth-linking with sustained thought next to death without sustained
thought, there is rebirth-linking with applied and sustained thought next
to death without applied and sustained thought.
In this way they can be coupled together by opposites as appropri-
ate.
161. A mere state that has got its conditions
Ushers in the ensuing existence;
While it does not migrate from the past,
With no cause in the past it is not.
162. So it is a mere material and immaterial state, arising when it has ob-
tained its conditions, that is spoken of, saying that it comes into the next
becoming; it is not a lasting being, [554] not a soul. And it has neither
transmigrated from the past becoming nor yet is it manifested here with-
out cause from that.
163. We shall explain this by the normal process of human death and
rebirth-linking. When in the past becoming a man near to a natural or
violent death is unable to bear the onset of the unbearable daggers of the
[painful] feelings that end in death as they sever the ligatures of the
joints in all the limbs, his body gradually withers like a green palm leaf
lying in the glare of the sun, and when the faculties of the eye, etc., have
ceased and the body faculty, mind faculty, and life faculty remain on in
the heart-basis alone, then consciousness, which has as its support the
heart-basis still remaining at that moment, either occurs contingent upon
some kamma classed as 'weighty', 'repeated', performed 'near' [to death]
or previously,
28
in other words, the formation that has obtained the re-
maining conditions, or contingent upon the objective field made to ap-
pear by that kamma, in other words, the sign of the kamma or sign of the
destiny.
29
And while it is occurring thus, because craving and ignorance
have not been abandoned, craving pushes it and the conascent forma-
tions fling it forward30
on to that objective field, the dangers in which are
concealed by ignorance. And while, as a continuous process,
31
it is being
pushed by craving and flung forward by formations, it abandons its
former support, like a man who crosses a river by hanging on to a rope
tied to a tree on the near bank, and, whether or not it gets a further
support originated by kamma, it occurs by means of the conditions con-
sisting only in object condition, and so on.
164. The former of these [two states of consciousness] is called 'death'
(cuti) because of falling (cavana), and the latter is called 'rebirth-link-
ing' (patisandhana) because of linking {patisandhana) across the gap
separating the beginning of the next becoming. But it should be under-
stood that it has neither come here from the previous becoming nor has it
become manifest without the kamma, the formations, the pushing, the
objective field, etc., as cause.
165. An echo, or its like, supplies
The figures here; connectedness
By continuity denies
Identity and otherness.
166. And here let the illustration of this consciousness be such things as
an echo, a light, a seal impression, a looking-glass image, for the fact of
its not coming here from the previous becoming and for the fact that it
arises owing to causes that are included in past becomings. For just as an
echo, a light, a seal impression, and a shadow have respectively sound,
etc., as their cause and come into being without going elsewhere, so also
this consciousness.
167. And with a stream of continuity there is neither identity nor other-
ness. For if there were absolute identity in a stream of continuity, there
would be no forming of curd from milk. And yet if there were absolute
otherness, the curd would not be derived from the milk. And so too with
all causally arisen things. And if that were so there would be an end to
all worldly usage, which is hardly desirable. So neither absolute identity
nor absolute otherness should be assumed here. [555]
168. Here it might be asked: 'If no transmigration is manifested, then
after the cessation of the aggregates in this human person, that fruit
could be another person's or due to other [kamma], since the kamma that
is the condition for the fruit does not pass on there [to where the fruit
is]? And whose is the fruit since there is no experiencer? Therefore this
formulation seems to be unsatisfactory'.
169. Here is the reply:
In continuity the fruit
Is neither of nor from another;
Seed's forming processes will suit
To show the purport of this matter.
170. When a fruit arises in a single continuity, it is neither another's nor
from other [kamma] because absolute identity and absolute otherness are
excluded32
there. The formative processes of seeds establish the meaning
of this. For once the formative processes of a mango seed, etc., have
been set afoot, when the particular fruit arises in the continuity of the
seed's [growth], later on owing to the obtaining of conditions, it does so
neither as the fruit of other seeds nor from other formative processes as
condition; and those seeds or formative processes do not themselves pass
on to the place where the fruit is. This is the analogy here. And the
meaning can also be understood from the fact that the arts, crafts, medi-
cine, etc., learnt in youth give their fruit later on in maturity.
171. Now it was also asked, * Whose is the fruit, since there is no experi-
encer?' Herein:
'Experienced is a convention
For mere arising of the fruit;
They say 'It fruits' as a convention,
When on a tree appears its fruit.
172. Just as it is simply owing to the arising of tree fruits, which are one
part of the phenomena called a tree, that it is said 'The tree fruits' or
'The tree has fruited', so it is simply owing to the arising of the fruit
consisting of the pleasure and pain called experience, which is one part
of the aggregates called 'deities' and 'human beings', that it is said 'A
deity or a human being experiences or feels pleasure or pain'. There is
therefore no need at all here for a superfluous experiencer.
173. But it may be said: 'That may be so; but then these formations must
be the conditions for the fruit either when they are present or when they
are not present, and if it is when they are present, their result must come
about only at the moment of their occurrence; but if it is when they are
not present, they must bear fruit constantly both before and after their
occurrence'. It can be replied:
They are conditions when performed;
They bear fruit once, but not again;
The agent and such similes
Will serve to make the meaning plain.
174. Formations are conditions for their own fruit because they have
been performed, not because of presence or non-presence, according as
it is said: [556] 'Due to profitable kamma of the sense sphere having
been performed, stored up [in the past], resultant eye-consciousness arises
[in the present]' (Dhs. §431), and so on. Having become conditions for
their own fruit according to their capacity, they do not again bear fruit
since the result has already ripened. And in explaining the meaning of
this the analogy of the agent, etc., should be understood. For just as in
the world when someone becomes an agent with the aim of completing
some business or other, and he buys goods, say, or obtains a loan, it is
simply the fact of his performing the transaction that is the condition for
completing that business, not the transaction's actual presence or non-
presence; and after the completion of the business he has no further
liability. Why not? Because the business has been completed. So it is
because they have been performed that formations are conditions for
their own fruit, and they do not bear fruit after they have already given
fruit according to their capacity.
Up to this point the occurrence, with formations as condition, of
rebirth-linking consciousness that occurs in the two ways as mixed and
unmixed [with materiality] has been illustrated.
[(3) How Formations are a Condition for Consciousness]
175. Now in order to eliminate confusion about all these thirty-two kinds
of resultant consciousness:
One should of these formations see
For which and how they are conditions
In birth and life in all the three
Kinds of becoming and the rest.
176. Herein, the three kinds of becoming, the four kinds of generation,
the five kinds of destiny, the seven stations of consciousness, and the
nine abodes of beings are what are called 'The kinds of becoming and
the rest*. The meaning is that it should be recognized for what kinds of
resultant consciousness these [formations] are conditions in rebirth-link-
ing and in the course of an individual existence, and in what way they
are conditions in the various kinds of becoming and so on.
177. Herein, firstly as regard the formation of merit: the formation of
merit comprising the eight volitions of the sense sphere ((l)-(8)) is a
condition in two ways, as kamma condition acting from a different time
and as decisive-support condition, equally for all the nine kinds of resul-
tant consciousness ((41)-(49)) in rebirth-linking in a happy destiny in the
sense-sphere becoming. That formation comprising the five profitable
volitions of the fine-material sphere ((9)-(13)) [is a condition] in like
manner for the five kinds of rebirth-linking in the fine-material becom-
ing ((57)-(61)).
178. That of the sense sphere divided up as aforesaid is a condition in
two ways, as aforesaid, for seven kinds of limited [-sphere] resultant
consciousness ((34)-(40))—excluding the root-causeless mind-conscious-
ness element accompanied by equanimity (41)—in the course of an exis-
tence, but not in rebirth-linking, in the happy destinies in the sense-
sphere becoming. And that same formation is a condition likewise for
five kinds of resultant consciousness ((34), (35), (39)-(41)) in the course
of an existence, not in rebirth-linking, in the fine-material becoming. It is
a condition likewise for eight kinds of limited [-sphere] resultant con-
sciousness ((34)-(41)) in the course of existence, not in rebirth-linking,
in the unhappy destinies in the sense-sphere becoming. [557] For then it
is a condition [for such profitable-resultant consciousness occurring] in
hell encountering a desirable object [on such occasions] as the Elder
Maha-MoggallAna's visits to hell, and so on. But among animals and
powerful ghosts too a desirable object is obtained [through the same
condition].
179. This eightfold formation of merit is also a condition likewise for
sixteen kinds of profitable-resultant consciousness in the course of an
existence ((34)-(41)) and in rebirth-linking ((42)-(49)) in the happy des-
tinies in the sense-sphere becoming. It is also a condition equally for all
ten kinds of resultant consciousness in the course of an existence ((34),
(35), (39)-(41)) and in rebirth-linking ((57)-(61)) in the fine-material
becoming.
180. The formation of demerit, comprising the twelve unprofitable voli-
tions ((22)-(33)), is a condition likewise in the unhappy destinies in the
sense-sphere becoming for one kind of consciousness in rebirth-linking
(56), not in the course of an existence; also for six kinds in the course of
an existence ((50)-(55)), not in rebirth-linking; and for all the seven
kinds partly in the course of an existence and partly in rebirth-linking.
And in the happy destinies in the sense-sphere becoming it is a condition
likewise for those same seven kinds in the course of an existence, not in
rebirth-linking. In the fine-material becoming it is a condition likewise
for four kinds of resultant consciousness ((50)-(51), (55), (56)) in the
course of an existence, not in rebirth-linking. Then it is a condition for
[BrahmAs*] seeing undesirable visible data and hearing undesirable sounds
that are in the sense sphere: there are no undesirable visible data, etc., in
the BrahmA-world itself; and likewise in the divine world of the sense
sphere.
33
181. The formation of the imperturbable is a condition likewise for four
kinds of resultant consciousness ((62)-(65)) in the course of an existence
and in rebirth'-linking in the immaterial becoming.
This, firstly, is how it should be understood what kinds of resultant
consciousness these formations are conditions for in rebirth-linking and
in the [three] kinds of becoming, and in what way they are conditions.
And it should also be understood in the same way of the kinds of genera-
tion and so on.
182. Here is a statement of the bare headings starting from the beginning.
Of these [three kinds of] formations, firstly the formation of merit,
when giving rebirth-linking, produces the whole of its result in two of
the kinds of becoming; likewise in the four kinds of generation begin-
ning with the egg-born, in two of the kinds of destiny, in other words,
the divine and the human; in four of the stations of consciousness, [the
human, and the planes of the first, second and third jhanas,] described
thus, *Different in body and different in perception ... different in body
and same in perception ... same in body and different in perception ...
same in body and same in perception ...' (D.iii,253); and in only four of
the abodes of beings, because in the abode of non-percipient beings it
only forms materiality. Therefore it is a condition in the way already
stated for twenty-one kinds of resultant consciousness in these two kinds
of becoming, four kinds of generation, two kinds of destiny, four stations
of consciousness, and four abodes of beings according as they are pro-
duced in rebirth-linking ((41)-(49), (57)-(61)) [558] and the course of an
existence ((34)-(41)), as appropriate.
183. The formation of demerit as rebirth-linking ripens in the sense-sphere
becoming only, in the four kinds of generation, in the remaining three
destinies, in the one station of consciousness described thus different in
body and same in perception' (D.iii,253), and in the one corresponding
abode of beings. Therefore it is a condition in the way already stated for
seven kinds of resultant consciousness in one kind of becoming, in four
kinds of generation, in three kinds of destiny, in one station of con-
sciousness, and in one abode of beings, both in rebirth-linking (56) and
in the course of an existence ((50)-(56)).
184. The formation of the imperturbable as rebirth-linking ripens in the
immaterial becoming, in the apparitional kind of generation only, in the
divine destiny only, in the three stations of consciousness beginning with
the base consisting of boundless space, and in the four abodes of beings
beginning with the base consisting of boundless space ((62)-(65)). There-
fore it is a condition in the way already stated for the four kinds of
consciousness in one kind of becoming, in one kind of generation, in one
kind of destiny, in three stations of consciousness, and in four abodes of
beings, both in rebirth-linking and in the course of becoming.
34
185. This is how:
One should of these formations see
For which and how they are conditions
In birth and life and the three
Kinds of becoming and the rest.
This is the detailed explanation of the clause 'With formations as
condition, consciousness'.
OF PURIFICATION
(VISUDDHIMAGGA)
BY
BHADANTACARIYA BUDDHAGHOSA
Translated from the Pali
by
BHIKKHU NANAMOLI
FIFTH EDITION
BUDDHIST PUBLICATION SOCIETY
Kandy Sri Lanka
[How Kamma is a Condition]
146. Up to this point there has been shown the occurrence of the nine-
teenfold consciousness as rebirth-linking. Also all this [is further classi-
fied; for]
While it occurs in linking thus,
It has a double class beside
Through kamma, and as mixed and not,
And is still further classified.
147. When this nineteenfold kamma-resultant consciousness occurs thus
in rebirth-linking, it does so by means of kamma in two ways; for ac-
cording to the way in which the kamma that generates it occurs, the
kamma can be its condition both as kamma condition acting from a
different time and as decisive-support condition, since this is said: 'Prof-
itable ... [and] unprofitable kamma is a condition, as decisive-support
condition, for [its] result' (Ptn. 1,167 and 169).
148. It should be understood that when it occurs thus, its double class,
etc., is mixed and not, and it is still further classified.
For example: though this [type of consciousness] occurs in one way
only as rebirth-linking, still it is twofold as divided into mixed and
unmixed with materiality; [552] it is threefold as divided according to
sense-desire, fine-material, and immaterial becoming (M.i,50); it is four-
fold as egg-born, womb-born, putrescence- (moisture-) born, and of
apparitional generation (M.i,73); it is fivefold according to destiny
(M.i,73); it is sevenfold according to the stations of consciousness
(D.iii,253), and it is eightfold according to the abodes of beings [exclud-
ing non-percipient beings] (see D.iii,263).
149. Herein:
The mixed is double, sexed and not,
And that with sex is double too;
The least decads the first has got
Respectively are three and two.
150. The mixed is double, sexed and not: that rebirth-linking conscious-
ness, which, leaving aside the immaterial becoming, arises here mixed
with materiality, is twofold as 'with sex' and 'without sex',
25
because it
arises in the fine-material sphere without the sex called femininity fac-
ulty and masculinity faculty, and because—leaving aside the rebirth-
linking of one born as a eunuch—it arises in the sense-sphere becoming
together with that [twofold] sex.
And that with sex is double too: there also that with sex is twofold
because it arises in association with either the female or the male sex.
151. The least decads the first has got respectively are three or two:
together with the rebirthr-linking consciousness that is mixed with materi-
ality and comes first in the pair 'mixed and unmixed', there arise, at the
least, the two decads (see Ch. XVIII, §5f.) of physical basis and body, or
else the three decads of physical basis, body, and sex. There is no reduc-
ing the materiality below that.
152. But when that minimal amount arises in the two kinds of generation
termed egg-born and womb-born, it amounts to no more than a drop of
cream of ghee on a single fibre of new-born [kid's] wool, and it is
known as the 'embryo in the first stage' (S.i,206).
153. Herein, how the different kinds of generation come about may be
understood according to the kind of destiny. For as regards these:
No first three generations are
In hell, or with the deities,
Save those of earth; all four are found
In the three other destinies.
154. Herein, by the words with deities it should be understood that, as in
hell and among deities—excepting earth deities—so also among the ghosts
consumed with thirst, the first three kinds of generation are not found;
for they are apparitional only. But in the remaining three kinds of des-
tiny, in other words, among animals, ghosts and human beings, and
among the earth deities excepted above, there are all four kinds of gen-
eration.
155. Now:
The fine material gods have thirty-nine;'
The apparitional and moisture-born
Have seventy material instances
At most, and they have thirty at the least.
156. Firstly, among the fine-material Brahmas of apparitional generation
there arise together with rebirth-linking consciousness thirty and also
nine material instances [553] with the four groups, namely, the decads of
the eye, ear, and physical basis, and the ennead of life. But leaving the
fine-material Brahmas aside, among the others of apparitional generation
and those of the moisture-born generation there are seventy instances of
materiality at the most with the decads of the eye, ear, nose, tongue,
body, physical basis and sex. And these are invariably to be found among
deities [of the sense sphere]. Now the group of material states compris-
ing the ten material instances, namely, colour, odour, flavour, nutritive
essence, and the four primary elements, with eye sensitivity and life, are
called the 'eye decad\ The remaining [groups of material states] should
be understood in the same way.
157. At the least, thirty material instances arise with the decads of the
tongue, body, and physical basis, in those who are blind from birth, deaf,
noseless,
26
and sexless. Between the most and the least, the allotment
should be understood according as appropriate.
158. After knowing this, again:
One ought to consider the [pair] death and birth
Under aggregates, object, cause, destiny, feeling,
Happiness, and then thinking applied and sustained,
Distinguishing them by unlikeness and likeness.
159. The meaning is this: there is rebirth-linking that is twofold as mixed
and unmixed [with materiality], and there is the death consciousness
next before it, and their unlikeness and likeness according to these ag-
gregates, etc., must be known. How?
160. Sometimes, next to a four-aggregate immaterial death there is a
four-aggregate rebirth-linking having a like object; sometimes there is an
exalted rebirth-linking with an internal object next to an unexalted death
with an external object. This, firstly, is the method in the case of the
immaterial planes.
Sometimes there is a five-aggregate sense-sphere rebirth-linking next
to a four-aggregate immaterial death. Sometimes there is a four-aggre-
gate immaterial rebirth-linking next to a five-aggregate sense-sphere death
or fine-material-sphere death.
Thus there is rebirth-linking with a present object
27
next to a death
with a past object, there is rebirth-linking in a certain unhappy destiny
next to death in a certain happy destiny, there is rebirth-linking with
root-cause next to root-causeless death, there is triple-root-cause rebirth-
linking next to double-root-cause death, there is rebirth-linking accom-
panied by joy next to death accompanied by equanimity, there is rebirth-
linking with happiness next to death without happiness, there is rebirth-
linking with applied thought next to death without applied thought, there
is rebirth-linking with sustained thought next to death without sustained
thought, there is rebirth-linking with applied and sustained thought next
to death without applied and sustained thought.
In this way they can be coupled together by opposites as appropri-
ate.
161. A mere state that has got its conditions
Ushers in the ensuing existence;
While it does not migrate from the past,
With no cause in the past it is not.
162. So it is a mere material and immaterial state, arising when it has ob-
tained its conditions, that is spoken of, saying that it comes into the next
becoming; it is not a lasting being, [554] not a soul. And it has neither
transmigrated from the past becoming nor yet is it manifested here with-
out cause from that.
163. We shall explain this by the normal process of human death and
rebirth-linking. When in the past becoming a man near to a natural or
violent death is unable to bear the onset of the unbearable daggers of the
[painful] feelings that end in death as they sever the ligatures of the
joints in all the limbs, his body gradually withers like a green palm leaf
lying in the glare of the sun, and when the faculties of the eye, etc., have
ceased and the body faculty, mind faculty, and life faculty remain on in
the heart-basis alone, then consciousness, which has as its support the
heart-basis still remaining at that moment, either occurs contingent upon
some kamma classed as 'weighty', 'repeated', performed 'near' [to death]
or previously,
28
in other words, the formation that has obtained the re-
maining conditions, or contingent upon the objective field made to ap-
pear by that kamma, in other words, the sign of the kamma or sign of the
destiny.
29
And while it is occurring thus, because craving and ignorance
have not been abandoned, craving pushes it and the conascent forma-
tions fling it forward30
on to that objective field, the dangers in which are
concealed by ignorance. And while, as a continuous process,
31
it is being
pushed by craving and flung forward by formations, it abandons its
former support, like a man who crosses a river by hanging on to a rope
tied to a tree on the near bank, and, whether or not it gets a further
support originated by kamma, it occurs by means of the conditions con-
sisting only in object condition, and so on.
164. The former of these [two states of consciousness] is called 'death'
(cuti) because of falling (cavana), and the latter is called 'rebirth-link-
ing' (patisandhana) because of linking {patisandhana) across the gap
separating the beginning of the next becoming. But it should be under-
stood that it has neither come here from the previous becoming nor has it
become manifest without the kamma, the formations, the pushing, the
objective field, etc., as cause.
165. An echo, or its like, supplies
The figures here; connectedness
By continuity denies
Identity and otherness.
166. And here let the illustration of this consciousness be such things as
an echo, a light, a seal impression, a looking-glass image, for the fact of
its not coming here from the previous becoming and for the fact that it
arises owing to causes that are included in past becomings. For just as an
echo, a light, a seal impression, and a shadow have respectively sound,
etc., as their cause and come into being without going elsewhere, so also
this consciousness.
167. And with a stream of continuity there is neither identity nor other-
ness. For if there were absolute identity in a stream of continuity, there
would be no forming of curd from milk. And yet if there were absolute
otherness, the curd would not be derived from the milk. And so too with
all causally arisen things. And if that were so there would be an end to
all worldly usage, which is hardly desirable. So neither absolute identity
nor absolute otherness should be assumed here. [555]
168. Here it might be asked: 'If no transmigration is manifested, then
after the cessation of the aggregates in this human person, that fruit
could be another person's or due to other [kamma], since the kamma that
is the condition for the fruit does not pass on there [to where the fruit
is]? And whose is the fruit since there is no experiencer? Therefore this
formulation seems to be unsatisfactory'.
169. Here is the reply:
In continuity the fruit
Is neither of nor from another;
Seed's forming processes will suit
To show the purport of this matter.
170. When a fruit arises in a single continuity, it is neither another's nor
from other [kamma] because absolute identity and absolute otherness are
excluded32
there. The formative processes of seeds establish the meaning
of this. For once the formative processes of a mango seed, etc., have
been set afoot, when the particular fruit arises in the continuity of the
seed's [growth], later on owing to the obtaining of conditions, it does so
neither as the fruit of other seeds nor from other formative processes as
condition; and those seeds or formative processes do not themselves pass
on to the place where the fruit is. This is the analogy here. And the
meaning can also be understood from the fact that the arts, crafts, medi-
cine, etc., learnt in youth give their fruit later on in maturity.
171. Now it was also asked, * Whose is the fruit, since there is no experi-
encer?' Herein:
'Experienced is a convention
For mere arising of the fruit;
They say 'It fruits' as a convention,
When on a tree appears its fruit.
172. Just as it is simply owing to the arising of tree fruits, which are one
part of the phenomena called a tree, that it is said 'The tree fruits' or
'The tree has fruited', so it is simply owing to the arising of the fruit
consisting of the pleasure and pain called experience, which is one part
of the aggregates called 'deities' and 'human beings', that it is said 'A
deity or a human being experiences or feels pleasure or pain'. There is
therefore no need at all here for a superfluous experiencer.
173. But it may be said: 'That may be so; but then these formations must
be the conditions for the fruit either when they are present or when they
are not present, and if it is when they are present, their result must come
about only at the moment of their occurrence; but if it is when they are
not present, they must bear fruit constantly both before and after their
occurrence'. It can be replied:
They are conditions when performed;
They bear fruit once, but not again;
The agent and such similes
Will serve to make the meaning plain.
174. Formations are conditions for their own fruit because they have
been performed, not because of presence or non-presence, according as
it is said: [556] 'Due to profitable kamma of the sense sphere having
been performed, stored up [in the past], resultant eye-consciousness arises
[in the present]' (Dhs. §431), and so on. Having become conditions for
their own fruit according to their capacity, they do not again bear fruit
since the result has already ripened. And in explaining the meaning of
this the analogy of the agent, etc., should be understood. For just as in
the world when someone becomes an agent with the aim of completing
some business or other, and he buys goods, say, or obtains a loan, it is
simply the fact of his performing the transaction that is the condition for
completing that business, not the transaction's actual presence or non-
presence; and after the completion of the business he has no further
liability. Why not? Because the business has been completed. So it is
because they have been performed that formations are conditions for
their own fruit, and they do not bear fruit after they have already given
fruit according to their capacity.
Up to this point the occurrence, with formations as condition, of
rebirth-linking consciousness that occurs in the two ways as mixed and
unmixed [with materiality] has been illustrated.
[(3) How Formations are a Condition for Consciousness]
175. Now in order to eliminate confusion about all these thirty-two kinds
of resultant consciousness:
One should of these formations see
For which and how they are conditions
In birth and life in all the three
Kinds of becoming and the rest.
176. Herein, the three kinds of becoming, the four kinds of generation,
the five kinds of destiny, the seven stations of consciousness, and the
nine abodes of beings are what are called 'The kinds of becoming and
the rest*. The meaning is that it should be recognized for what kinds of
resultant consciousness these [formations] are conditions in rebirth-link-
ing and in the course of an individual existence, and in what way they
are conditions in the various kinds of becoming and so on.
177. Herein, firstly as regard the formation of merit: the formation of
merit comprising the eight volitions of the sense sphere ((l)-(8)) is a
condition in two ways, as kamma condition acting from a different time
and as decisive-support condition, equally for all the nine kinds of resul-
tant consciousness ((41)-(49)) in rebirth-linking in a happy destiny in the
sense-sphere becoming. That formation comprising the five profitable
volitions of the fine-material sphere ((9)-(13)) [is a condition] in like
manner for the five kinds of rebirth-linking in the fine-material becom-
ing ((57)-(61)).
178. That of the sense sphere divided up as aforesaid is a condition in
two ways, as aforesaid, for seven kinds of limited [-sphere] resultant
consciousness ((34)-(40))—excluding the root-causeless mind-conscious-
ness element accompanied by equanimity (41)—in the course of an exis-
tence, but not in rebirth-linking, in the happy destinies in the sense-
sphere becoming. And that same formation is a condition likewise for
five kinds of resultant consciousness ((34), (35), (39)-(41)) in the course
of an existence, not in rebirth-linking, in the fine-material becoming. It is
a condition likewise for eight kinds of limited [-sphere] resultant con-
sciousness ((34)-(41)) in the course of existence, not in rebirth-linking,
in the unhappy destinies in the sense-sphere becoming. [557] For then it
is a condition [for such profitable-resultant consciousness occurring] in
hell encountering a desirable object [on such occasions] as the Elder
Maha-MoggallAna's visits to hell, and so on. But among animals and
powerful ghosts too a desirable object is obtained [through the same
condition].
179. This eightfold formation of merit is also a condition likewise for
sixteen kinds of profitable-resultant consciousness in the course of an
existence ((34)-(41)) and in rebirth-linking ((42)-(49)) in the happy des-
tinies in the sense-sphere becoming. It is also a condition equally for all
ten kinds of resultant consciousness in the course of an existence ((34),
(35), (39)-(41)) and in rebirth-linking ((57)-(61)) in the fine-material
becoming.
180. The formation of demerit, comprising the twelve unprofitable voli-
tions ((22)-(33)), is a condition likewise in the unhappy destinies in the
sense-sphere becoming for one kind of consciousness in rebirth-linking
(56), not in the course of an existence; also for six kinds in the course of
an existence ((50)-(55)), not in rebirth-linking; and for all the seven
kinds partly in the course of an existence and partly in rebirth-linking.
And in the happy destinies in the sense-sphere becoming it is a condition
likewise for those same seven kinds in the course of an existence, not in
rebirth-linking. In the fine-material becoming it is a condition likewise
for four kinds of resultant consciousness ((50)-(51), (55), (56)) in the
course of an existence, not in rebirth-linking. Then it is a condition for
[BrahmAs*] seeing undesirable visible data and hearing undesirable sounds
that are in the sense sphere: there are no undesirable visible data, etc., in
the BrahmA-world itself; and likewise in the divine world of the sense
sphere.
33
181. The formation of the imperturbable is a condition likewise for four
kinds of resultant consciousness ((62)-(65)) in the course of an existence
and in rebirth'-linking in the immaterial becoming.
This, firstly, is how it should be understood what kinds of resultant
consciousness these formations are conditions for in rebirth-linking and
in the [three] kinds of becoming, and in what way they are conditions.
And it should also be understood in the same way of the kinds of genera-
tion and so on.
182. Here is a statement of the bare headings starting from the beginning.
Of these [three kinds of] formations, firstly the formation of merit,
when giving rebirth-linking, produces the whole of its result in two of
the kinds of becoming; likewise in the four kinds of generation begin-
ning with the egg-born, in two of the kinds of destiny, in other words,
the divine and the human; in four of the stations of consciousness, [the
human, and the planes of the first, second and third jhanas,] described
thus, *Different in body and different in perception ... different in body
and same in perception ... same in body and different in perception ...
same in body and same in perception ...' (D.iii,253); and in only four of
the abodes of beings, because in the abode of non-percipient beings it
only forms materiality. Therefore it is a condition in the way already
stated for twenty-one kinds of resultant consciousness in these two kinds
of becoming, four kinds of generation, two kinds of destiny, four stations
of consciousness, and four abodes of beings according as they are pro-
duced in rebirth-linking ((41)-(49), (57)-(61)) [558] and the course of an
existence ((34)-(41)), as appropriate.
183. The formation of demerit as rebirth-linking ripens in the sense-sphere
becoming only, in the four kinds of generation, in the remaining three
destinies, in the one station of consciousness described thus different in
body and same in perception' (D.iii,253), and in the one corresponding
abode of beings. Therefore it is a condition in the way already stated for
seven kinds of resultant consciousness in one kind of becoming, in four
kinds of generation, in three kinds of destiny, in one station of con-
sciousness, and in one abode of beings, both in rebirth-linking (56) and
in the course of an existence ((50)-(56)).
184. The formation of the imperturbable as rebirth-linking ripens in the
immaterial becoming, in the apparitional kind of generation only, in the
divine destiny only, in the three stations of consciousness beginning with
the base consisting of boundless space, and in the four abodes of beings
beginning with the base consisting of boundless space ((62)-(65)). There-
fore it is a condition in the way already stated for the four kinds of
consciousness in one kind of becoming, in one kind of generation, in one
kind of destiny, in three stations of consciousness, and in four abodes of
beings, both in rebirth-linking and in the course of becoming.
34
185. This is how:
One should of these formations see
For which and how they are conditions
In birth and life and the three
Kinds of becoming and the rest.
This is the detailed explanation of the clause 'With formations as
condition, consciousness'.
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