THE PATH
OF PURIFICATION
(VISUDDHIMAGGA)
BY
BHADANTACARIYA BUDDHAGHOSA
Translated from the Pali
by
BHIKKHU NANAMOLI
FIFTH EDITION
BUDDHIST PUBLICATION SOCIETY
Kandy Sri Lanka
[(iii) CONSCIOUSNESS / VINNANA]
[(1) Kinds of Mundane Resultant Consciousness]
120. In the clause, with formations as condition, consciousness, conscious-
ness is sixfold as eye-consciousness, and so on. Herein, eye-conscious-
ness is twofold, namely, profitable [kamma-] resultant and unprofitable
[kamma-] resultant (see Table II for bracketed numbers that follow).
Likewise ear-, nose-, tongue-, and body-consciousness ((34)-(38) and
(50)-(54)). But mind-consciousness is twenty-two-fold, namely, the two
profitable and unprofitable resultant mind elements ((39) and (55)), the
three root-causeless mind-consciousness elements ((40), (41) and (56)),
the eight sense-sphere resultant consciousnesses with root-cause ((42)-
(49)), the five of the fine-material sphere ((57)-(61)), and the four of the
immaterial sphere ((62)-(65)). So all the thirty-two mundane resultant
consciousnesses ((34)-(65)) are included by these six kinds of conscious-
ness. But the supramundane kinds do not belong to the exposition of the
round [of becoming], and so they are not included.
121. Here it may be asked: 'But how is it to be known that this con-
sciousness of the kind stated actually has formations as its condition?'.—•
Because there is no kamma-result when there is no stored-up kamma.
For this consciousness is kamma-result, and kamma-result does not arise
in the absence of stored-up kamma. If it did, then all kinds of kamma-
resultant consciousnesses would arise in all kinds of beings, and they do
not do so. This is how it should be known that such consciousness has
formations as its condition.
122. But which kind of consciousness has which kind of formations as its
condition?
Firstly, the following sixteen kinds arise with the sense-sphere for-
mation of merit as condition: the five profitable resultants beginning
with eye-consciousness ((34)-(38)), and in the case of mind-conscious-
ness one kind of mind element (39) and two kinds of mind-conscious-
ness element ((40)-(41)), and the eight kinds of sense-sphere resultant
((42)-(49)), according as it is said: 'Owing to profitable kamma of the
sense sphere having been performed, stored up, resultant eye-conscious-
ness* (Dhs. §431), 'ear-, nose-, tongue-, body-consciousness' (Dhs. §443),
'resultant mind element arises' (Dhs. §455), 'mind-consciousness ele-
ment accompanied by joy arises' (Dhs. §469), 'mind-consciousness ele-
ment accompanied by equanimity arises' (Dhs. §484), 'accompanied by
joy and associated with knowledge ... accompanied by joy, associated
with knowledge and prompted ... accompanied by joy and dissociated
from knowledge ... accompanied by joy, dissociated from knowledge
and prompted ... accompanied by equanimity and associated with knowl-
edge ... accompanied by equanimity, associated with knowledge and
prompted ... accompanied by equanimity and dissociated from knowl-
edge ... accompanied by equanimity, dissociated from knowledge and
prompted' (Dhs. §498).
123. There are five kinds of resultant fine-material-sphere consciousness
((57)-(61)) with the fine-material-sphere formation of merit as condition,
according as it is said: 'Owing to that same profitable kamma of the
fine-material sphere having been performed, stored up, [by the develop-
ment of that same profitable jhana,] [546] secluded from sense desires
... he enters upon and dwells in the resultant first jhana ... fifth jhana'
(Dhs. §499).
124. There are seven kinds of consciousness with the formation of de-
merit as condition: the five unprofitable resultants beginning with eye-
consciousness ((50)-(54)), one mind element (55), and one mind-con-
sciousness element (56), according as it is said: 'Because of unprofitable
kamma having been performed and stored up, resultant eye-conscious-
ness has arisen .. . ear- .. . nose- .. . tongue- .. . body-consciousness has
arisen' (Dhs. §556), 'resultant mind element' (Dhs. §562), 'resultant mind-
consciousness element has arisen' (Dhs. §564).
125. There are four kinds of immaterial resultant consciousness ((62)-
(65)) with the formation of the imperturbable as condition, according as
it is said: * Owing to that same profitable kamma of the immaterial sphere
having been performed, stored up [by the development of that same
profitable immaterial jhana, with the abandoning of bodily pleasure and
pain ... he enters upon and dwells in the resultant fourth jhana, which,]
with the complete surmounting of perceptions of material form ... is
accompanied by the base consisting of boundless space* (Dhs. §501),
'accompanied by the base consisting of boundless consciousness'
(Dhs. §502), 'accompanied by the base consisting of nothingness' (Dhs.
§503), 'accompanied by the base consisting of neither perception nor
non-perception' (Dhs. §504).
126. After knowing what kind of consciousness has what formations as
its condition, one should now understand how it occurs as follows.
[(2) The Occurrence of Resultant Consciousness]
Now this resultant consciousness all occurs in two ways, namely, (a)
in the course of an individual existence (or continuity), and (b) at the
rebirth-linking [moment].
Herein, there are the two fivefold consciousness ((34)-(38) and (50)-
(54)), two mind elements ((39) and (55)), and root-causeless mind-
consciousness element accompanied by joy (40), that is, thirteen which
occur only in the course of an existence in the five-constituent kind of
becoming.
20
The remaining nineteen occur in the three kinds of becom-
ing, either in the course of an existence or at rebirth-linking, as appropri-
ate. How?
[2. (a) In the Course of an Existence]
127. Firstly, in one who has been reborn by means of either profitable-
result or unprofitable result: according as his faculties mature, so the five
profitable-resultant eye-, etc., consciousnesses occur accomplishing the
respective functions of seeing, hearing, smelling, tasting, and touching
((d)-(h)), contingent respectively upon a desirable or desirable-neutral
visible datum, etc., as object that has come into the focus of the eye, etc.,
and having the sensitivity of the eye, etc., as [material] support. And
likewise the five unprofitable-resultant consciousnesses; the only differ-
ence being this, that the visible data, etc., as object for these are undesir-
able or undesirable-neutral. And these ten are invariable as to their door,
object, physical basis, and position [in the cognitive series], and invari-
able as to their functions.
128. After that, next to the profitable-resultant eye-, etc., consciousness,
the profitable-resultant mind element (39) occurs accomplishing the func-
tion of receiving (i), contingent upon the same object as that of the
former, and having the heart-basis as support. [547] And next after the
unprofitable-resultant eye-, etc., consciousness, the unprofitable-resul-
tant mind element (55) occurs likewise. But these two, while variable as
to door and object, are invariable as to physical basis and position, and
invariable as to function.
129. Then next to the profitable-resultant mind element, the root-cause-
less mind-consciousness element accompanied by joy (40) occurs ac-
complishing the function of investigation (j), contingent upon the same
object as that of the mind element, and having the heart-basis as support.
And when the object is a vivid one in any of the six doors belonging to
sense-sphere beings, usually at the end of impulsions associated with
greed it holds up the [renewal of the] course of the life-continuum (b) by
occurring either once or twice as registration (m), having the same ob-
ject as that apprehended by the impulsions—so it is said in the Majjhima
Commentary.
21
But in the Abhidhamma Commentary two turns of con-
sciousness have been handed down with respect to registration. This
consciousness has two names, 'registration' (tad-drammana—-lit. having
that object that the preceding impulsions had) and 'aftermath life-contin-
uum' {pitthi-bhavahga—see Ch. XIV, §122). It is variable as to door
and object, it is invariable as to physical basis, and it is variable as to
position and function.
This, in the first place, it should be understood, is how thirteen kinds
of consciousness occur only in the course of an individual existence in
the five-constituent kind of becoming.
130. As to the remaining nineteen ((41)-(49) and (56M65)), there is none
that does not occur as a rebirth-linking (a) appropriate to it (see §133).
But in the course of an individual existence, firstly, two, namely, profit-
able-resultant and unprofitable-resultant root-causeless mind-conscious-
ness elements ((41) and (56)) occur accomplishing four functions, that is
to say, the function of investigating in the five doors (j) next after profit-
able-resultant and unprofitable-resultant mind element, the function of
registration (m) in the six doors in the way already stated, the function
of life-continuum (b) that continues after rebirth-linking given by them-
selves, as long as there is no thought-arising to interrupt the life-contin-
uum, and lastly the function of death (n) at the end [of the course of an
existence]. And so these two are invariable as to [possession of heart-]
basis, and variable as to door, object, position, and function.
131. The eight sense-sphere consciousnesses with root-cause ((42)-(49))
occur accomplishing three functions, namely, the function of registra-
tion (m) in the six doors in the way already stated, the function of life-
continuum (b) after rebirth-linking given by themselves, as long as there
is no thought-arising to interrupt the life-continuum, and lastly the func-
tion of death (n) at the end. And they are invariable as to [possession of
heart-] basis, and variable as to door, position, and function.
132. The five fine-material consciousnesses ((57)-(61)) and the four im-
material consciousnesses ((62)-(65)) occur accomplishing two functions,
namely, the function of life-continuum (b) that continues after rebirth-
linking given by themselves, as long as there is no thought-arising to
interrupt the life-continuum, and the function of death (n) at the end. As
regards these, those of the fine-material sphere are invariable as to [pos-
session of heart-] basis and as to their object, and they are variable as to
position and function, while the others occur invariably without [heart-]
basis, and they are invariable as to object, and variable as to position and
function.
This, in the first place, is how the thirty-twofold resultant conscious-
ness occurs in the course of an individual existence with formations as
condition. And there [in the course of an existence] these several forma-
tions are conditions, as kamma condition and decisive-support condition,
for this [thirty-twofold resultant consciousness]. [548]
[2. (b) At Rebirth-Linking]
133. But what was said above, namely, 'as to the remaining nineteen,
there is none that does not occur as a rebirth-linking appropriate to it'
(§130), is hard to understand since it is too brief. Hence, in order to
show the details it may be asked: (i) How many kinds of rebirth-linking
are there? (ii) How many kinds of rebirth-linking consciousness? (iii)
Where and by what means does rebirth-linking come about? (iv) What
does rebirth-linking [consciousness] have as its object?
134. (i) Including the rebirth-linking of non-percipient beings there are
twenty kinds of rebirth-linking.
(ii) There are nineteen kinds of rebirth-linking consciousnesses, as
already described.
(iii) Herein, rebirth-linking by means of the unprofitable-resultant
root-causeless mind-consciousness element (56) comes about in the states
of loss. Rebirth-linking by means of the profitable-resultant (41) comes
about in the human world among those blind from birth, born deaf, born
mad, born drivelling (see M.i,20; MA.i,118), the sexless, and so on.
Rebirth-linking by means of the eight principal resultant consciousnesses
with root-cause ((42)-(49)) comes about among deities of the sense sphere
and the meritorious among men. That by means of the five fine-material
resultant kinds comes about in the fine-material Brahma-world. That by
means of the four immaterial-sphere resultant kinds comes about in the
immaterial world. So rebirth-linking [consciousness] conforms to the
means by which, and the place in which, it comes about.
(iv) Briefly, rebirth-linking [consciousness] has three kinds of ob-
jects, namely, past, present, and not-so-classifiable (see Ch. HI, n.32).
Non-percipient rebirth-linking has no object.
135. Herein, in the base consisting of boundless consciousness and the
base consisting of neither perception nor non-perception, the object of
rebirth-linking is past. That of the ten kinds of sense-sphere rebirth-
linking is past or present. That of the rest is not-so-classifiahle. But
while the rebirth-linking consciousness occurs thus with three kinds of
objects, the death consciousness, next to which it occurs, has only a past
or a not-so-classifiable object, there being no death consciousness with a
present object. Consequently, it should be understood how it occurs in
the happy destinies and the unhappy destinies as follows, that is to say,
how rebirth-linking consciousness with one of three kinds of objects
occurs next to death consciousness with one of two kinds of objects.
136. [From happy to unhappy destiny,] For example, firstly in the case
of a person in the happy destinies of the sense-sphere who is an evil-
doer, when he is lying on his death-bed, his evil kamma according as it
has been stored up, or its sign, comes into focus in the mind door. For it
is said, 'Then [the evil deeds that he did in the past] ... cover him [and
overspread him and envelop him]' (M.iii,164), and so on. Then next to
the cognitive series of impulsions ending in registration22
that arose
contingent upon that [kamma or its sign], death consciousness arises
making the life-continuum's objective field its object. When it has ceased,
rebirth-linking consciousness arises contingent upon that same kamma
or kamma sign that had come into focus, and it does so located in the
unhappy destiny, being driven there by the force of defilements that have
not been cut off. [549] This is the kind of rebirth-linking that has a past
object and comes next to death consciousness with a past object.
137. In another's case, owing to kamma of the kind already described,
there comes into focus at the mind door at the time of death the sign of
the unhappy destinies with the appearance of fire and flames, etc., in the
hells, and so on.
23
So when the life-continuum has twice arisen and
ceased, three sorts of cognitive-series consciousness arise contingent upon
that object, namely, the one adverting, impulsions numbering five be-
cause of the slowing down due to the nearness of death, and two regis-
trations. After that, one death consciousness arises making the life-
continuum's objective field its object. At this point eleven conscious-
nesses have elapsed. Then, having that same object, which has a life
span of the remaining five conscious moments, his rebirth-linking con-
sciousness arises. This is the kind of rebirth-linking that has a present
object and comes next to death with a past object.
138. In another's case, at the time of death there comes into focus in one
of the five doors an inferior object that is a cause of greed, and so on.
When a series of consciousnesses up to determining have arisen in due
succession, there arise impulsions numbering five because of slowing
down due to the nearness of death, and two registrations. After that, one
death consciousness arises making the life-continuum's objective field
its object. At this point fifteen consciousnesses have elapsed, namely,
two life-continuums, one each adverting, seeing, receiving, investigating
and determining, five impulsions, two registrations, and one death con-
sciousness. Then, having that same object, which has a life span of the
remaining one conscious moment, his rebirth-linking consciousness arises.
This also is the kind of rebirth-linking that has a present object and
comes next to a death consciousness with a past object.
This, firstly, is how rebirth-linking in an unhappy destiny with past
and present objects occurs next to death consciousness in a happy des-
tiny with a past object.
139. [From unhappy to happy destiny,] In the case of one in an unhappy
destiny who has stored up blameless kamma all should be understood in
the same way, substituting the bright for the dark side thus: His good
kamma, [according as it has been stored up], or its sign, comes into
focus in the mind door [and continuing] in the way already stated.
This is how rebirth-linking occurs in a happy destiny with past and
present objects next to death consciousness in an unhappy destiny with a
past object.
140. [From happy to happy destiny.] In the case of one in a happy
destiny who has stored up blameless kamma, when he is lying on his
death-bed, his blameless kamma according as it has been stored up, or its
sign, comes into focus in the mind door. For it is said, *Then [the good
deeds he did in the past] ... cover him [and overspread him and envelop
him]' (M.iii,171), and so on. And that applies only in the case of one
who has stored up blameless sense-sphere kamma. [550] But in the case
of one who has stored up kamma of the exalted spheres only the sign of
the kamma comes into focus. Then next to the cognitive series of impul-
sions ending in registration, or of simple impulsions, that arose contin-
gent upon that [kamma or its sign], death consciousness arises making
the life-continuum's objective field its object. When it has ceased,
rebirth-linking consciousness arises contingent upon that same kamma
or sign of kamma that had come into focus, and it does so located in the
happy destiny, being driven there by the force of defilements that have
not been cut off. This is the kind of rebirth-linking that has a past or a
not-sO'dassifiable object and comes next to death consciousness with a
past object.
141. In another's case, owing to blameless sense-sphere kamma, there
comes into focus in the mind door at the time of death the sign of a
happy destiny, in other words, the appearance of the mother's womb24
in
the case of the human world or the appearance of pleasure groves, divine
palaces, wishing trees, etc., in the case of the divine world. His rebirth-
linking consciousness arises next to the death consciousness in the order
shown for the sign of an unhappy destiny. This is the kind of rebirth-
linking that has a present object and comes next to death consciousness
with a past object.
142. In another's case, relatives present [objects to him] at the five sense
doors, such as a visible datum as object, perhaps flowers, garlands, flags,
banners, etc., saying, 'This is being offered to the Blessed One for your
sake, dear, set your mind at rest'; or a sound as object, perhaps, preach-
ing of the Dhamma, offerings of music, etc.; or an odour as object,
perhaps incense, scents, perfumes, etc.; or a taste as object, perhaps
honey, molasses, etc., saying, 'Taste this, dear, it is a gift to be given for
your sake'; or a tangible datum as object, perhaps Chinese silk, silk of
Somara, saying, 'Touch this, dear, it is a gift to be given for your sake'.
Now when that visible datum, or whatever it may be, as object has come
into focus for him and the consciousnesses ending in determining have
arisen in due succession, there arise in him impulsions numbering five
because of slowing down due to the nearness of death, and two registra-
tions; after that, one death consciousness, making the life-continuum's
objective field its object. At the end of that, having that same object,
which lasts only a single conscious moment, rebirth-linking conscious-
ness arises. This also is the kind of rebirth-linking with a present object
and comes next to a death consciousness with a past object.
143. But in the case of another who is in a happy destiny and has ob-
tained exalted [consciousness] through earth-kasina jhana, etc., at the
time of his death there comes into focus at the mind door the sense-
sphere profitable kamma or the sign of the kamma or the sign of the
destiny, or else the sign of the earth kasina, etc., or else the exalted
consciousness, [551] or else there comes into focus a superior object of
the eye or ear that is a cause for profitable rebirth. When the conscious-
nesses ending in determining have arisen in due succession, there arise
in him impulsions numbering five because of slowing down due to the
nearness of death. But in those who belong to an exalted destiny there is
no registration. So the one death consciousness arises next to the impul-
sion and making the life-continuum's objective field its object. At the
end of that, rebirth-linking consciousness arises located in one of the
happy destinies of the sense sphere or exalted sphere, and having as its
object whichever one among the aforesaid objects has appeared. This is
the kind of rebirth-linking with a past, present, or not-so-classifiable
object next to death consciousness in a happy destiny with a not-so-
classifiable object.
144. Rebirth-linking next to immaterial-sphere death should be under-
stood in this way too. This is how rebirth-linking occurs with a past,
present, or not-so-classifiable object next to death consciousness in a
happy destiny with a past or not-so-classifiable object.
145. [From unhappy to unhappy destiny.] In the case of one in an un-
happy destiny who is an evil-doer, that kamma, or its sign, or the sign of
the destiny, comes into focus in the mind door, or in the five doors, as
the object that is the cause for the unprofitable rebirth. Then his rebirth-
linking consciousness arises in due succession at the end of the death
consciousness and located in the unhappy destiny and with one of those
objects as its object.
This is how rebirth-linking occurs with a past or present object next
to death in an unhappy destiny with a past object.
Showing posts with label panna. Show all posts
Showing posts with label panna. Show all posts
Monday, July 11, 2011
Visuddhimagga - The Soil of Understanding—Conclusion: Dependent Origination - How Ignorance is a Condition for Formations
THE PATH
OF PURIFICATION
(VISUDDHIMAGGA)
BY
BHADANTACARIYA BUDDHAGHOSA
Translated from the Pali
by
BHIKKHU NANAMOLI
FIFTH EDITION
BUDDHIST PUBLICATION SOCIETY
Kandy Sri Lanka
[How Ignorance is a Condition for Formations]
101. Now as regards these twenty-four conditions:
For those of merit ignorance
Is a condition in two ways
And for the next in many ways
But for the last kind only once.
102. Herein, for those of merit ignorance is a condition in two ways: it is
a condition in two ways, namely, as object condition and as decisive-
support condition. For ignorance is a condition, as object condition, for
formations of merit of the sense sphere at the time of comprehending [by
means of insight] ignorance as liable to destruction and fall; and it is
likewise for those of the fine-material sphere at the time of knowing a
confused mind by means of direct-knowledge consciousness [through
penetrating others' minds, and so on]. But it is a condition, as decisive-
support condition* in two cases, that is to say, [for the sense-sphere
formation] in one who, for the purpose of surmounting ignorance, fulfils
the various instances of sense-sphere merit-making consisting in giving,
etc., and [for the fine-material-sphere formation] in one who arouses the
fine-material jhanas [for the same purpose]. Likewise in one who effects
that merit while aspiring to the delight of sense-sphere becoming and
fine-material becoming because he is confused by ignorance.
103. And for the next in many ways: it is a condition for formations of
demerit in many ways. How? As object condition at the time of the
arising of greed, etc., contingent upon ignorance; as object-predomi-
nance and object-decisive-support respectively at the times of giving
importance [to ignorance] and enjoying [it]; as decisive-support in one
who, being confused by ignorance and unaware of danger, kills living
things, etc.; as proximity, contiguity, proximity-decisive-support, repeti-
tion, absence, and disappearance, for the second impulsion and those that
follow; as root-cause, conascence, mutuality, support, association, pres-
ence, and non-disappearance, in one doing anything unprofitable. It is
thus a condition in many ways.
104. But for the last kind only once: [542] it is reckoned as a condition in
one way, namely, as decisive-support condition only, for formations of
the imperturbable. But its relation as decisive-support condition should
be understood as stated under formations of merit.
[No Single Fruit from Single Cause]
105. Here it may be asked: But how is this? Is ignorance the only condi-
tion for formations, or are there other conditions? What is the position
here? For firstly, if it is the only one, there follows the assertion of a
single cause;
17
but then if there are others, the description of it as a single
cause, namely, 'With ignorance as condition there are formations', is
incorrect.—It is not incorrect. Why not? Here is the reason:
Nor from a single cause arise
One fruit or many, nor one fruit from many;
Tis helpful, though, to utilize
One cause and fruit as representative.
106. Here there is no single or multiple fruit of any kind from a single
cause, nor a single fruit from multiple causes, but only multiple fruit
from multiple causes. So from multiple causes, in other words, from
temperature, earth, seed, and moisture, is seen to arise a multiple fruit, in
other words, the shoot, which has visible form, odour, taste, and so on.
But one representative cause and fruit given in this way, 'With ignorance
as condition there are formations; with formations as condition, con-
sciousness', have a meaning and a use.
107. For the Blessed One employs one representative cause and fruit
when it is suitable for the sake of elegance in instruction and to suit the
idiosyncrasies of those susceptible of being taught. And he does so in
some instances because it is a basic factor, and in some instances be-
cause it is the most obvious, and in some instances because it is not
common to all.
In the passage 'With contact as condition, feeling' (M.i,261) he
mentions a single cause and fruit because they are basic factors. For
contact is the basic cause of feeling since the kinds of feeling are defined
according to the kinds of contact [as 'eye-contact-born feeling' and so
on], and feeling is contact's basic fruit since contact is defined according
to the kinds of feeling [that it produces]. He mentions a single cause in
the passage 'Disease due to phlegm' (A.v,110) because that is the most
obvious. For here what is obvious is the phlegm, not the kamma, etc.,
[mentioned later in the same sutta]. He mentions a single cause in the
passage 'Bhikkhus, any states whatever that are unprofitable are all rooted
in unwise attention' (cf. S.v,91) because it is not common to all. For
unwise attention to unprofitable things is not common to all [states] in
the way that, say, physical basis and object are common to all.
108. Consequently, although other causes of formations such as physical
basis and object, conascent states, etc., are actually existent, still igno-
rance may be understood as the representative cause of formations [firstly]
because it is the basic factor as the cause of other causes of formations
such as craving, etc., as it is said: * Craving increases in one who dwells
seeing enjoyment' (S.ii,84), and 'With the arising of ignorance there is
the arising of cankers' (M.i,55); and again because it is the most obvi-
ous, *Not knowing, bhikkhus, in ignorance, he forms the formation of
merit' (cf. S.ii,82); and lastly because it is not common to all. [543] So
the use of one representative cause and fruit should in each instance be
understood according to this explanation of it.
18
109. Here it may be said: 'We admit that. But ignorance is reprehensible
and has entirely undesirable fruit. How then can it rightly be a condition
for formations of merit and of the imperturbable? Sugarcane does not
grow from [bitter] nimba seeds'. Why should it not be right? For in the
world [that is, even among thinkers outside the Dispensation it is recog-
nized that]
Both as opposed and unopposed
A state's conditions may be found,
And both as like and unlike too:
That does not make it their result.
110. It is established in the world that when states have a condition, it
may be opposed or unopposed to them as to presence, individual es-
sence, function, and so on. For a preceding consciousness is a condition,
opposed as to presence, for the succeeding consciousness; and the pre-
ceding training is a condition likewise for the plying of crafts, etc.,
which take place subsequently. Kamma is a condition, opposed as to
individual essence, for materiality; and so are milk, etc., for curds, and
so on. Light is a condition, opposed as to function, for eye-conscious-
ness; and so are molasses, etc., for intoxicants, and so on. But eye-cum-
visible-data, etc., are respectively a condition, unopposed as to presence,
for eye-consciousness, and so on. And the first impulsion,'and those that
follow, are a condition, unopposed as to individual essence and function,
for the impulsions that follow them. And just as conditions operate as
opposed and unopposed, so also they operate as like and unlike. Materi-
ality—for example, temperature and nutriment—is a condition for materi-
ality: the like for the like. And so are paddy seeds, etc., for paddy crops,
and so on. The material is a condition for the immaterial, and so is the
immaterial for the material: the unlike for the like. And so are ox hair
and ram's hair, horns, curd, and sesamum flour, etc., respectively for
dabba grass, reeds, bhutinaka grass, and so on.
19
And those states for
which these are the opposed and unopposed, like and unlike, conditions
are not the results of these states as well.
111. So although this ignorance has entirely undesirable fruit for its result
and is reprehensible in its individual essence, yet it should be understood
as a condition, opposed or unopposed and like or unlike as the case may
be, as to presence, function, and individual essence, for all these forma-
tions of merit, etc. And its state as a condition has already been given in
the way beginning, Tor when unknowing—in other words, ignorance—
of suffering, etc., is unabandoned in a man, owing firstly to his unknow-
ing about suffering and about the past, etc., then be believes the suffer-
ing of the round of rebirths to be pleasant and he embarks upon the three
kinds of formations, which are the cause of that very suffering' (§62).
112. Moreover, there is this way of explanation as well:
Now when a man is ignorant
Of death and rebirth and the round,
The characteristics of the formed,
Dependently-arisen states, [544]
And in his ignorance he forms
Formations of this triple kind,
Then ignorance itself will be
Condition for each of the three.
113. But how does a man who is confused about these things perform
these three kinds of formations? Firstly, when he is confused about death,
instead of taking death thus, *Death in every case is break-up of aggre-
gates', he figures that it is a [lasting] being that dies, that it is a [lasting]
being's transmigration to another incarnation, and so on.
114. When he is confused about reappearance, instead of taking rebirth
thus, 'Birth in every case is manifestation of aggregates', he figures that
it is a lasting being's manifestation in a new body.
115. When he is confused about the round of rebirths, instead of taking
the round of rebirths as pictured thus:
The endless chain of aggregates,
Of elements, of bases too,
That carries on unbrokenly
Is what is called 'the round of births',
he figures that it is a lasting being that goes from this world to another
world, that comes from another world to this world.
116. When he is confused about the characteristics of formations, instead
of apprehending their specific and general characteristics, he figures that
formations are self, belong to a self, are lasting, pleasant, beautiful.
U7. When he is confused about dependently-arisen states, instead of
taking the occurrence of formations to be due to ignorance, etc., he
figures that it is a self that knows or does not know, that acts and causes
action, that appears in rebirth-linking, and he figures that atoms, an
Overlord, etc., shape its body in the various states of the embryo and
endow it with faculties, and that when it has been endowed with faculties
it touches, feels, craves, clings, and endeavours, and that it becomes
anew in the next becoming; or he figures thus, 'AH beings ... [are]
moulded by fate, coincidence and nature' (D.i,53).
118. Thus he figures, blinded by ignorance. He is like a blind man who
wanders about the earth, encountering now right and now wrong paths,
now heights and now hollows, now even and now uneven ground, and so
he forms formations now of merit, now of demerit, now imperturbable.
119. Hence this is said:
As one born blind, who gropes along
Without assistance from a guide,
Chooses a road that may be right
At one time, at another wrong,
So while the foolish man pursues
The round of births without a guide,
Now to do merit he may choose
And now demerit in such plight.
But when the Dhamma he comes to know
And penetrates the truths besides,
Then ignorance is put to flight
At last, and he in peace may go.
This is the detailed explanation of the clause 'With ignorance as
condition there are formations'. [545]
OF PURIFICATION
(VISUDDHIMAGGA)
BY
BHADANTACARIYA BUDDHAGHOSA
Translated from the Pali
by
BHIKKHU NANAMOLI
FIFTH EDITION
BUDDHIST PUBLICATION SOCIETY
Kandy Sri Lanka
[How Ignorance is a Condition for Formations]
101. Now as regards these twenty-four conditions:
For those of merit ignorance
Is a condition in two ways
And for the next in many ways
But for the last kind only once.
102. Herein, for those of merit ignorance is a condition in two ways: it is
a condition in two ways, namely, as object condition and as decisive-
support condition. For ignorance is a condition, as object condition, for
formations of merit of the sense sphere at the time of comprehending [by
means of insight] ignorance as liable to destruction and fall; and it is
likewise for those of the fine-material sphere at the time of knowing a
confused mind by means of direct-knowledge consciousness [through
penetrating others' minds, and so on]. But it is a condition, as decisive-
support condition* in two cases, that is to say, [for the sense-sphere
formation] in one who, for the purpose of surmounting ignorance, fulfils
the various instances of sense-sphere merit-making consisting in giving,
etc., and [for the fine-material-sphere formation] in one who arouses the
fine-material jhanas [for the same purpose]. Likewise in one who effects
that merit while aspiring to the delight of sense-sphere becoming and
fine-material becoming because he is confused by ignorance.
103. And for the next in many ways: it is a condition for formations of
demerit in many ways. How? As object condition at the time of the
arising of greed, etc., contingent upon ignorance; as object-predomi-
nance and object-decisive-support respectively at the times of giving
importance [to ignorance] and enjoying [it]; as decisive-support in one
who, being confused by ignorance and unaware of danger, kills living
things, etc.; as proximity, contiguity, proximity-decisive-support, repeti-
tion, absence, and disappearance, for the second impulsion and those that
follow; as root-cause, conascence, mutuality, support, association, pres-
ence, and non-disappearance, in one doing anything unprofitable. It is
thus a condition in many ways.
104. But for the last kind only once: [542] it is reckoned as a condition in
one way, namely, as decisive-support condition only, for formations of
the imperturbable. But its relation as decisive-support condition should
be understood as stated under formations of merit.
[No Single Fruit from Single Cause]
105. Here it may be asked: But how is this? Is ignorance the only condi-
tion for formations, or are there other conditions? What is the position
here? For firstly, if it is the only one, there follows the assertion of a
single cause;
17
but then if there are others, the description of it as a single
cause, namely, 'With ignorance as condition there are formations', is
incorrect.—It is not incorrect. Why not? Here is the reason:
Nor from a single cause arise
One fruit or many, nor one fruit from many;
Tis helpful, though, to utilize
One cause and fruit as representative.
106. Here there is no single or multiple fruit of any kind from a single
cause, nor a single fruit from multiple causes, but only multiple fruit
from multiple causes. So from multiple causes, in other words, from
temperature, earth, seed, and moisture, is seen to arise a multiple fruit, in
other words, the shoot, which has visible form, odour, taste, and so on.
But one representative cause and fruit given in this way, 'With ignorance
as condition there are formations; with formations as condition, con-
sciousness', have a meaning and a use.
107. For the Blessed One employs one representative cause and fruit
when it is suitable for the sake of elegance in instruction and to suit the
idiosyncrasies of those susceptible of being taught. And he does so in
some instances because it is a basic factor, and in some instances be-
cause it is the most obvious, and in some instances because it is not
common to all.
In the passage 'With contact as condition, feeling' (M.i,261) he
mentions a single cause and fruit because they are basic factors. For
contact is the basic cause of feeling since the kinds of feeling are defined
according to the kinds of contact [as 'eye-contact-born feeling' and so
on], and feeling is contact's basic fruit since contact is defined according
to the kinds of feeling [that it produces]. He mentions a single cause in
the passage 'Disease due to phlegm' (A.v,110) because that is the most
obvious. For here what is obvious is the phlegm, not the kamma, etc.,
[mentioned later in the same sutta]. He mentions a single cause in the
passage 'Bhikkhus, any states whatever that are unprofitable are all rooted
in unwise attention' (cf. S.v,91) because it is not common to all. For
unwise attention to unprofitable things is not common to all [states] in
the way that, say, physical basis and object are common to all.
108. Consequently, although other causes of formations such as physical
basis and object, conascent states, etc., are actually existent, still igno-
rance may be understood as the representative cause of formations [firstly]
because it is the basic factor as the cause of other causes of formations
such as craving, etc., as it is said: * Craving increases in one who dwells
seeing enjoyment' (S.ii,84), and 'With the arising of ignorance there is
the arising of cankers' (M.i,55); and again because it is the most obvi-
ous, *Not knowing, bhikkhus, in ignorance, he forms the formation of
merit' (cf. S.ii,82); and lastly because it is not common to all. [543] So
the use of one representative cause and fruit should in each instance be
understood according to this explanation of it.
18
109. Here it may be said: 'We admit that. But ignorance is reprehensible
and has entirely undesirable fruit. How then can it rightly be a condition
for formations of merit and of the imperturbable? Sugarcane does not
grow from [bitter] nimba seeds'. Why should it not be right? For in the
world [that is, even among thinkers outside the Dispensation it is recog-
nized that]
Both as opposed and unopposed
A state's conditions may be found,
And both as like and unlike too:
That does not make it their result.
110. It is established in the world that when states have a condition, it
may be opposed or unopposed to them as to presence, individual es-
sence, function, and so on. For a preceding consciousness is a condition,
opposed as to presence, for the succeeding consciousness; and the pre-
ceding training is a condition likewise for the plying of crafts, etc.,
which take place subsequently. Kamma is a condition, opposed as to
individual essence, for materiality; and so are milk, etc., for curds, and
so on. Light is a condition, opposed as to function, for eye-conscious-
ness; and so are molasses, etc., for intoxicants, and so on. But eye-cum-
visible-data, etc., are respectively a condition, unopposed as to presence,
for eye-consciousness, and so on. And the first impulsion,'and those that
follow, are a condition, unopposed as to individual essence and function,
for the impulsions that follow them. And just as conditions operate as
opposed and unopposed, so also they operate as like and unlike. Materi-
ality—for example, temperature and nutriment—is a condition for materi-
ality: the like for the like. And so are paddy seeds, etc., for paddy crops,
and so on. The material is a condition for the immaterial, and so is the
immaterial for the material: the unlike for the like. And so are ox hair
and ram's hair, horns, curd, and sesamum flour, etc., respectively for
dabba grass, reeds, bhutinaka grass, and so on.
19
And those states for
which these are the opposed and unopposed, like and unlike, conditions
are not the results of these states as well.
111. So although this ignorance has entirely undesirable fruit for its result
and is reprehensible in its individual essence, yet it should be understood
as a condition, opposed or unopposed and like or unlike as the case may
be, as to presence, function, and individual essence, for all these forma-
tions of merit, etc. And its state as a condition has already been given in
the way beginning, Tor when unknowing—in other words, ignorance—
of suffering, etc., is unabandoned in a man, owing firstly to his unknow-
ing about suffering and about the past, etc., then be believes the suffer-
ing of the round of rebirths to be pleasant and he embarks upon the three
kinds of formations, which are the cause of that very suffering' (§62).
112. Moreover, there is this way of explanation as well:
Now when a man is ignorant
Of death and rebirth and the round,
The characteristics of the formed,
Dependently-arisen states, [544]
And in his ignorance he forms
Formations of this triple kind,
Then ignorance itself will be
Condition for each of the three.
113. But how does a man who is confused about these things perform
these three kinds of formations? Firstly, when he is confused about death,
instead of taking death thus, *Death in every case is break-up of aggre-
gates', he figures that it is a [lasting] being that dies, that it is a [lasting]
being's transmigration to another incarnation, and so on.
114. When he is confused about reappearance, instead of taking rebirth
thus, 'Birth in every case is manifestation of aggregates', he figures that
it is a lasting being's manifestation in a new body.
115. When he is confused about the round of rebirths, instead of taking
the round of rebirths as pictured thus:
The endless chain of aggregates,
Of elements, of bases too,
That carries on unbrokenly
Is what is called 'the round of births',
he figures that it is a lasting being that goes from this world to another
world, that comes from another world to this world.
116. When he is confused about the characteristics of formations, instead
of apprehending their specific and general characteristics, he figures that
formations are self, belong to a self, are lasting, pleasant, beautiful.
U7. When he is confused about dependently-arisen states, instead of
taking the occurrence of formations to be due to ignorance, etc., he
figures that it is a self that knows or does not know, that acts and causes
action, that appears in rebirth-linking, and he figures that atoms, an
Overlord, etc., shape its body in the various states of the embryo and
endow it with faculties, and that when it has been endowed with faculties
it touches, feels, craves, clings, and endeavours, and that it becomes
anew in the next becoming; or he figures thus, 'AH beings ... [are]
moulded by fate, coincidence and nature' (D.i,53).
118. Thus he figures, blinded by ignorance. He is like a blind man who
wanders about the earth, encountering now right and now wrong paths,
now heights and now hollows, now even and now uneven ground, and so
he forms formations now of merit, now of demerit, now imperturbable.
119. Hence this is said:
As one born blind, who gropes along
Without assistance from a guide,
Chooses a road that may be right
At one time, at another wrong,
So while the foolish man pursues
The round of births without a guide,
Now to do merit he may choose
And now demerit in such plight.
But when the Dhamma he comes to know
And penetrates the truths besides,
Then ignorance is put to flight
At last, and he in peace may go.
This is the detailed explanation of the clause 'With ignorance as
condition there are formations'. [545]
Visuddhimagga - The Soil of Understanding—Conclusion: Dependent Origination - The 24 conditions
THE PATH
OF PURIFICATION
(VISUDDHIMAGGA)
BY
BHADANTACARIYA BUDDHAGHOSA
Translated from the Pali
by
BHIKKHU NANAMOLI
FIFTH EDITION
BUDDHIST PUBLICATION SOCIETY
Kandy Sri Lanka
65. Here it might be said: 'Let us then firstly agree that ignorance is a
condition for formations. But it must now be stated for which forma-
tions, and in which way it is a condition'.
Here is the reply: 'Twenty-four conditions have been stated by the
Blessed One as follows'.
[The 24 Conditions]
66. '(1) Root-cause condition, (2) object condition, (3) predominance
condition, (4) proximity condition, (5) contiguity condition, (6) conas-
cence condition, (7) mutuality condition, (8) support condition, (9) deci-
sive-support condition, (10) prenascence condition, (11) postnascence
condition, (12) repetition condition, (13) kamma condition, (14) kamma-
result condition, (15) nutriment condition, (16) faculty condition, (17)
jhana condition, (18) path condition, (19) association condition, (20) dis-
sociation condition, (21) presence condition, (22) absence condition, (23)
disappearance condition, (24) non-disappearance condition' (Ptn.1,1).
67. (1) Herein, it is a root-cause and a condition, thus it is root-cause
condition. It is by its being a root-cause that it is a condition; what is
meant is that it is a condition owing to its status as root-cause. The same
method applies in the case of object condition and the rest.
Herein, 'cause' (hetu) is a term for a part of a syllogism, for a
reason, and for a root. For with the words 'proposition' (patinna), 'cause'
(hetu = middle term), etc., in the world it is a member of a syllogism that
is called a cause. But in the Dispensation, in such passages as 'Those
states that are produced from a cause' (Vin.i,40), it is a reason (karana);
and in such passages as 'Three profitable [root-]causes, three unprofit-
able [root-]causes' (Dhs. §1053), it is a root (mula) that is called a cause.
The last is intended here.
68. As to 'condition* (paccaya), the word-meaning here is this: It [the
fruit] comes from that, depending thereon (paticca etasma eti), thus that
is a condition (paccaya, see note 2); the meaning is, [a state] occurs by
not dispensing with that. What is meant is: when a state is indispensable
to another state's presence or arising, the former is a condition for the
latter. But as to characteristic, a condition has the characteristic of assist-
ing; for any given state [533] that assists the presence or arising of a
given state is called the latter's condition. The words condition, cause,
reason, source, originator, producer, etc., are one in meaning though
different in the letter. So, since it is a cause in the sense of a root, and a
condition in the sense of assistance, briefly a state that is assistantial in
the sense of a root is a [root-]cause condition.
69. The intention of [some] teachers is that it establishes the profitable,
etc., state in what is profitable, etc., as paddy seeds, etc., do for paddy,
etc., and as the colour of gems, etc., do for the lustre of gems, and so
on.
10
But if that is so, then [it follows that] the state of root-cause condi-
tion does not apply to the kinds of materiality originated by it, for it does
not establish any profitableness, etc., in them. Nevertheless, it is a condi-
tion for them, for this is said: 'Root-causes are a condition, as root-cause
condition, for the states associated with a root-cause and for the kinds of
materiality originated thereby' (Ptn.1,1). Again, the indeterminateness of
root-causeless consciousness is established without it. And the profita-
bleness, etc., of those with root-cause is bound up with wise attention,
etc., not with the associated root-causes. And if the profitableness, etc.,
resided in the associated root-causes as an individual essence, then either
the non-greed bound up with the root-cause in the associated states would
be only profitable or it would be only indeterminate; but since it can be
both, profitableness, etc., in the root-causes must still be sought for, just
as in the associated states [such as wise attention, and so on],
70. But when the root-causes' sense of root is taken as establishing
stableness, rather than as establishing profitableness, etc., there is no
contradiction. For states that have obtained a root-cause condition are
firm, like trees, and stable; but those without root-cause are, like moss
[with roots no bigger than] sesamum seeds, etc., unstable. So an assis-
tantial state may be understood as a root-cause condition, since it estab-
lishes stableness through being of assistance in the sense of a root.
71. (2) As to the others that follow, a state that assists by being an
object is an object condition. Now there are no states that are not object
conditions; for the passage beginning 'The visible-data base [is a condi-
tion, as object condition,] for the eye-consciousness element' concludes
thus: 'When any states, as states of consciousness and consciousness-
concomitants, arise contingent upon any states, these [latter] states are
conditions, as object condition, for those [former] states' (Ptn.1,1).
11
For
just as a weak man both gets up and stands by hanging on to (alambitva)
a stick or rope, so states of consciousness and consciousness-concomi-
tants always arise and are present contingent upon visible data, etc., as
their object (arammana = alambana). Therefore all states that are ob-
jects of consciousness and consciousness-concomitants should be under-
stood as object condition. [534]
72. (3) A state that assists in the sense of being foremost is a predomi-
nance condition. It is of two kinds as conascent and as object. Herein,
because of the passage beginning 'Predominance of zeal is a condition,
as predominance condition, for states associated with zeal and for the
kinds of materiality originated thereby' (Ptn.1,2), it is the four states
called zeal, [purity of] consciousness, energy, and inquiry, that should be
understood as predominance condition; but not simultaneously, for when
consciousness occurs with emphasis on zeal and putting zeal foremost,
then it is zeal and not the others that is predominant. So with the rest.
But the state, by giving importance to which, immaterial states occur, is
their object-predominance. Hence it is said: 'When any states, as states
of consciousness and consciousness-concomitants, arise by giving im-
portance to any states, these [latter] states are a condition, as predomi-
nance condition, for those [former] states' (Ptn.1,2).
73. (4), (5) A state that assists by being proximate is a proximity condi-
tion. A state that assists by being contiguous is a contiguity condition.
The explanation of this pair of conditions is very diffuse, but substan-
tially it is this:
12
the regular order of consciousness begins thus, mind
element is proximate (next) after eye-consciousness, mind-consciousness
element is proximate (next) after mind element, and this is established
only by each preceding consciousness, not otherwise; consequently, a
state that is capable of arousing an appropriate kind of consciousness
proximate (next) to itself is a proximity condition. Hence it is said:
'Proximity condition: eye-consciousness and the states associated there-
with are a condition, as proximity condition, for mind element and for
the states associated therewith' (Ptn.1,2).
74. (5) Proximity condition is the same as contiguity condition. The
difference here is only in the letter, there is none in the meaning; just
as in the case of the words 'growth' and 'continuity' (Ch. XIV, §66),
etc., and as in the case of the 'terminology dyad', 'language dyad'
(Dhs. §1306), and so on.
75. The opinion of [certain] teachers
13
is that proximity condition refers
to proximity of aim (fruit) and contiguity condition refers to proximity
of time. But that is contradicted by such statements as 'The profitable
[consciousness] belonging to the base consisting of neither perception
nor non-perception in one who emerges from cessation is a condition, as
contiguity condition, for fruition attainment [consciousness]' (Ptn.1,160).
76. Now they say in this context that 'the ability of states to produce
[their fruit] is not diminished, but the influence of meditative develop-
ment prevents states from arising in proximity'. But that only establishes
that there is no proximity of time; and we also say the same, namely, that
there is no proximity of time there owing to the influence of develop-
ment. [535] But since there is no proximity of time, the state of con-
tiguity condition is therefore impossible [according to them] since their
belief is that the contiguity condition depends on proximity of time
(cf. MA.ii,363). Instead of adopting any such misinterpretation, the
difference should be treated as residing in the letter only, not in the
meaning. How? There is no interval (antara) between them, thus they
are proximate (anantara); they are quite without interval because [even
the distinction of] co-presence is lacking, thus they are contiguous
(samanantara).
14
77. (6) A state that, while arising, assists [another state] by making it
arise together with itself is a conascence condition, as a lamp is for illu-
mination. With the immaterial aggregates, etc., it is sixfold, according as
it is said: '(i) The four immaterial aggregates are a condition, as conas-
cence condition, for each other; (ii) the four great primaries are ... for
each other; (iii) at the moment of descent into the womb mentality and
materiality are ... for each other; (iv) states of consciousness and its con-
comitants are ... for the kinds of materiality originated by consciousness;
(v) the great primaries are ... for derived materiality; (vi) material states
are sometimes [as at rebirth-linking] a condition, as conascence condi-
tion, and sometimes [as in the course of an existence] not a condition as
conascence condition, for immaterial states' (Ptn.1,3). This refers only to
the heart-basis.
78. (7) A state that assists by means of mutual arousing and consoli-
dating is a mutuality condition, as the three sticks of a tripod give each
other consolidating support. With the immaterial aggregates, etc., it is
threefold, according as it is said: 'The four immaterial aggregates are a
condition, as mutuality condition, [for each other]; the four great prima-
ries are a condition, as mutuality condition, [for each other]; at the moment
of descent into the womb mentality and materiality are a condition, as
mutuality condition, [for each other]' (Ptn.1,3).
79. (8) A state that assists in the mode of foundation and in the mode of
support is a support condition, as the earth is for trees, as canvas is for
paintings, and so on. It should be understood in the way stated for conas-
cence thus: *The four immaterial aggregates are a condition, as support
condition, for each other' (Ptn.1,3), but the sixth instance has been set
forth in this way here:
'The eye base [is a condition, as support condi-
tion,] for the eye-consciousness element [and for the states associated
therewith]; the ear base ... the nose base ... the tongue base ... the body
base is a condition, as support condition, for the body-consciousness
element and for the states associated therewith; the materiality with which
as their support the mind element and the mind-consciousness element
occur is a condition, as support condition, for the mind element, for the
mind-consciousness element, and for the states associated therewith'
(Ptn.1,4).
80. (9) Decisive-support condition: firstly, here is the word-meaning:
[536] it is treated as support, not dispensed with, by its own fruit because
[its own fruit's] existence is dependent on it, thus it is the support. But
just as great misery is despair, so great support is decisive support. This
is a term for a cogent reason. Consequently, a state that assists by being
a cogent reason should be understood as a decisive-support condition.
It is threefold, namely, (a) object-decisive-support, (b) proximate-
decisive-support, and (c) natural-decisive-support condition.
81. (a) Herein, firstly, object-decisive-support condition is set forth with-
out differentiating it from object-predominance in the way beginning:
'Having given a gift, having undertaken the precepts of virtue, having
done the duties of the Uposatha, a man gives that importance and re-
views it; he gives importance to former things well done and reviews
them. Having emerged from jhana, he gives jhana importance and re-
views it. Trainers give importance to change-of-lineage and review it.
They give importance to cleansing and review it.
15
Trainers, having
emerged from a path, give importance to the path and review it'
(Ptn.1,165). Herein, the object in giving importance to which conscious-
ness and consciousness concomitants arise, is necessarily a cogent one
among these objects. So their difference may be understood in this way:
object-predominance is in the sense of what is to be given importance to,
and object-decisive-support is in the sense of a cogent reason.
82. (b) Also proximate-decisive-support condition is set forth without
differentiating it from the proximity condition in the way beginning,
'Any preceding profitable aggregates are a condition, as decisive-support
condition, for any succeeding aggregates' (Ptn.1,165). But in the exposi-
tion there is a distinction, because in the exposition of the schedule
(matikanikkhepa) they are given as proximity in the way beginning,
'Eye-consciousness element and the states associated therewith are a
condition, as proximity condition, for mind element and for the states
associated therewith' (Ptn.1,2) and as decisive-support in the way begin-
ning, * Any preceding profitable states are a condition as decisive-support
condition, for any succeeding profitable states' (Ptn.1,4), though it comes
to the same thing as regards the meaning. Nevertheless, proximity may
be understood as the ability to cause the occurrence of an appropriate
conscious arising proximate (next) to itself, and decisive support as the
preceding consciousnesses cogency in the arousing of the succeeding
consciousnesses.
83. For while in the cases of root-cause and other such conditions con-
sciousness can arise actually without any of those conditions, there is no
arising of consciousness without a proximate consciousness [to precede
it], so this is a cogent condition. Their difference, then, may be under-
stood in this way: proximity condition arouses an appropriate conscious-
ness proximate (next) to itself, while proximity-decisive-support condi-
tion is a cogent reason.
84. (c) As to natural-decisive-support: the decisive-support is natural,
thus it is a natural-decisive-support. Faith, virtue, etc., produced in, or
climate, food, etc., habitual to, one's own continuity are called natural.
Or else, it is a decisive-support by nature, [537] thus it is a natural-
decisive-support. The meaning is that it is unmixed with object and
proximity. It should be understood as variously divided up in the way
beginning: 'Natural-decisive-support: with faith as decisive-support a
man gives a gift, undertakes the precepts of virtue, does the duties of the
Uposatha, arouses jhana, arouses insight, arouses the path, arouses
direct-knowledge, arouses an attainment. With virtue ... With learning
... With generosity ... With understanding as decisive-support a man
gives a gift ... arouses an attainment. Faith, virtue, learning, generosity,
understanding, are conditions, as decisive-support condition, for [the
repeated arising of] faith, virtue, learning, generosity, understanding'
(Ptn.1,165). So these things beginning with faith are natural-decisive-
support since they are both natural and decisive-supports in the sense of
a cogent reason.
85. (10) A state that assists by being present, having arisen previously,
is a prenascence condition. It is elevenfold as physical basis and object
in the five doors, and as the heart-basis, according as it is said: 'The eye
base is a condition, as prenascence condition, for the eye-consciousness
element and for the states associated therewith. The ear base ... The nose
base ... The tongue base ... The body base ... The visible-data base ...
The sound base ... The odour base ... The flavour base ... The tangible-
data base is a condition, as prenascence condition, for the body-con-
sciousness element and for the states associated therewith. The visible-
data base ... The sound base ... The odour base ... The flavour base ...
the tangible data base [is a condition, as prenascence condition,] for the
mind element. The materiality with which as their support the mind
element and mind-consciousness element occur is a condition, as prenas-
cence condition, for the mind-element and for the states associated there-
with, and it is sometimes [as in the course of an existence] a condition,
as prenascence condition, sometimes [as at rebirth-linking] not a condi-
tion, as prenascence condition, for the mind-consciousness element and
for the states associated therewith' (Ptn. 1,4-5).
86. (11) An immaterial state that [while present] assists prenascent
material states [also present] by consolidating them is a postnascence
condition, like the volition of appetite for food, which assists the bodies
of vultures' young. Hence it is said: Tostnascent [538] states of con-
sciousness and its concomitants are a condition, as postnascence condi-
tion, for the prenascent [co-present] body' (Ptn. 1,5).
87. (12) A state that assists the efficiency and power of the proximate
(next) in the sense of repetition is a repetition condition, like repeated
application to books and so on. It is threefold as profitable, unprofitable,
and functional impulsion; for it is said: 'Preceding profitable states are a
condition, as repetition condition, for succeeding profitable states ...
Preceding unprofitable ... Preceding functional indeterminate states are
a condition, as repetition condition, for succeeding functional indetermi-
nate states' (Ptn. 1,5).
88. (13) A state that assists by means of the action called intervening of
consciousness is a kamma condition. It is twofold as (a) profitable and
unprofitable volition acting from a different time, and (b) as all conas-
cent volition (see Ptn. 1,172), according as it is said: 'Profitable and
unprofitable kamma is a condition, as kamma condition, for resultant
aggregates and for the kinds of materiality due to kamma performed.
Conascent volition is a condition, as kamma condition, for associated
states and for the kinds of materiality originated thereby' (Ptn. 1,5).
89. (14) A resultant state that, by effortless quiet, assists effortless quiet
[in other states] is a kamma-result condition. In the course of an exis-
tence it is a condition for states originated by it, and at rebirth-linking for
the kinds of materiality due to kamma performed, and in both cases for
the associated states, according as it is said: 'One resultant indeterminate
aggregate is a condition, as kamma-result condition, for three aggregates
and for the kinds of materiality originated by consciousness.... At the
moment of rebirth-linking one resultant indeterminate aggregate [is a
condition ... ] for three aggregates ... Three aggregates [are a condition
... ] for one aggregate ... Two aggregates are a condition, as kamma-
result condition, for two aggregates and for the kinds of materiality due
to kamma performed. Aggregates are a condition, as kamma-result con-
dition, for the physical basis' (Ptn. 1,173).
90. (15) The four kinds of nutriment, which assist material and immate-
rial states by consolidating them, are nutriment conditions, according as
it is said: 'Physical nutriment is a condition, as nutriment condition, for
this body. Immaterial nutriments are conditions, as nutriment condition,
for associated states and for the kinds of materiality originated by them'
(Ptn. 1,5). But in the Question Section it is said: 'At the moment of
rebirth-linking, resultant indeterminate nutriments are conditions, as nu-
triment condition, for aggregates associated therewith and for the kinds
of materiality due to kamma performed' (Ptn. 1,174).
91. (16) Leaving out the femininity and masculinity faculties, the twenty
remaining faculties (see Ch. XVI, §1), which assist in the sense of pre-
dominance, [539] are faculty conditions. Herein, the five, namely, the
eye faculty, etc., are conditions only for immaterial states, the rest are
conditions for material and immaterial states, according as it is said:
The eye faculty [is a condition, as faculty condition,] for eye-conscious-
ness element [and for the states associated therewith]. The ear faculty ...
The nose faculty ... The tongue faculty ... The body faculty is a condi-
tion, as faculty condition, for the body-consciousness element and for
the states associated therewith. The material life faculty is a condition, as
faculty condition, for the kinds of materiality due to kamma performed.
The immaterial faculties are a condition, as faculty condition, for the
states associated therewith and for the kinds of materiality originated
thereby' (Ptn. 1,5-6). But in the Question Section it is said: 'At the moment
of rebirth-linking resultant indeterminate faculties are a condition, as
faculty condition, for associated aggregates and for the kinds of material-
ity due to kamma performed' (Ptn. 1,175)
92. (17) All the seven jhana factors classed as profitable, etc.—leaving
out the pair, pleasant and painful feeling, in the case of the two sets of
five consciousnesses—which factors assist in the sense of constituting a
state of jhana, are jhana conditions, according as it is said: 'The jhana
factors are a condition, as jhana condition, for the states associated with
jhana and for the kinds of materiality originated thereby' (Ptn. 1,6). But
in the Question Section it is said: 'At the moment of rebirth-linking,
resultant indeterminate jhana factors are a condition, as jhana condition,
for associated aggregates and for the kinds of materiality due to kamma
performed' (Ptn. 1,175).
93. , (18) The twelve path factors classed as profitable, etc., which assist
in the sense of an outlet from whatever it may be, are path conditions,
according as it is said: 'The path factors are a condition, as path condi-
tion, for states associated therewith and for the kinds of materiality origi-
nated thereby' (Ptn.1,6). But in the Question Section it is said: 'At the
moment of rebirth-linking, resultant indeterminate path factors are a
condition, as path condition, for aggregates associated therewith and for
the kinds of materiality due to kamma performed' (Ptn.1,176).
But these two, namely, jhana and path conditions, should be under-
stood as inapplicable to the two sets of five consciousnesses and to the
consciousnesses without root-cause ((34)-(41), (50)-(56), (70)-(72)).
94. (19) Immaterial states that assist by the kind of association consist-
ing in having the same physical basis, same object, same arising, same
cessation, are association conditions, according as it is said: 'The four
immaterial aggregates are a condition, as association condition, for each
other' (Ptn.1,6).
95. (20) Material states that assist immaterial states, and immaterial
states that assist material states by not having sameness of physical
basis, etc., are dissociation conditions. This is threefold as conascent,
postnascent, and prenascent, for this is said: 'Conascent profitable aggre-
gates are a condition, as dissociation condition, for the kinds of material-
ity originated by consciousness. Postnascent [540] profitable [mental]
aggregates are a condition, as dissociation condition, for this prenascent
body' (Ptn.1,176). But in the analysis of the conascent in the indetermi-
nate clause it is said: 'At the moment of rebirth-linking, resultant inde-
terminate aggregates are a condition, as dissociation condition, for the
kinds of materiality due to kamma performed. The aggregates are a
condition, as dissociation condition, for the physical basis, and the physi-
cal basis for the aggregates' (Ptn.1,176). But the prenascent should be
understood as the eye faculty, etc., and the physical basis, according as it
is said: 'The prenascent eye base [is a condition, as dissociation condi-
tion,] for eye-consciousness ... The body base is a condition, as dissocia-
tion condition, for body-consciousness. The physical basis [is a condi-
tion, as dissociation condition,] for resultant-indeterminate and functional-
indeterminate aggregates.... The physical basis [is a condition, as disso-
ciation condition,] for profitable aggregates. ... The physical basis [is a
condition, as dissociation condition,] for unprofitable aggregates' (Ptn.
1,176-77).
96. (21) A state that, by means of existingness characterized by pres-
ence, assists a like state by consolidating it, is a presence condition. A
sevenfold summary is laid down for it according to immaterial aggre-
gates, great primaries, mentality-materiality, consciousness and conscious-
ness-concomitants, great primaries, bases, and physical [heart] basis, ac-
cording as it is said: 'The four immaterial aggregates are a condition, as
presence condition, for each other. The four great primaries ... are ... for
each other. At the time of descent into the womb mentality and material-
ity [are a condition, as presence condition,] for each other. States of
consciousness and consciousness-concomitants are ... for the kinds of
materiality originated by consciousness. The four great primaries are ...
for derived materiality. The eye base is ... for the eye-consciousness
element [and for the states associated therewith]. The [ear base ... nose
base ... tongue base ...] body base is ... for the body-consciousness
element ... The visible-data base [is ... for the eye-consciousness ele-
ment ... The sound base ... odour base ... flavour base ...] tangible-data
base is a condition, as presence condition, for the body-consciousness
element and for the states associated therewith. The visible-data base ...
The [sound base ... odour base ... flavour base ...] tangible-data base is
a condition, as presence condition, for the mind element and for the
states associated therewith. The materiality with which as their support
the mind element and mind-consciousness element occur is a condition,
as presence condition, for the mind element, for the mind-consciousness
element, and for the states associated therewith' (Ptn. 1,6).
97. But in the Question Section, after setting forth conascence, prenas-
cence, postnascence, nutriment, and faculty, the description is given first
under conascence in the way beginning, 'One aggregate is a condition,
as presence condition, for three aggregates and for materiality originated
thereby' (Ptn. 1,178). Under prenascence the description is given accord-
ing to the prenascent eye and so on. Under postnascence the description
is given according to postnascent consciousness and consciousness-con-
comitants as conditions for this body. Under nutriments and faculties
[respectively] the description is given thus: 'Physical nutriment is a con-
dition, as presence condition, for this body', [541] and 'The material life
faculty is a condition, as presence condition, for materiality due to kamma
performed' (Ptn. 1,178).
i6
98. (22) Immaterial states that, by their ceasing in contiguity [before],
assist by giving opportunity to immaterial states that arise proximately
(next) after them are absence conditions, according as it is said: 'States
of consciousness and consciousness-concomitants that have ceased in
contiguity are a condition, as absence condition, for present states of
consciousness and consciousness-concomitants' (Ptn. 1,7).
99. (23) Those same states, because they assist by their disappearance,
are a disappearance condition, according as it is said: 'States of con-
sciousness and consciousness-concomitants that have disappeared in
contiguity are a condition, as disappearance condition, for present states
of consciousness and consciousness-concomitants' (Ptn. 1,7).
100. (24) The same states that are presence condition, because they as-
sist by their non-disappearance, should be understood as a non-disap-
pearance condition. Or this dyad is stated as an embellishment of teach-
ing to suit the needs of those who are teachable, just as [in the Matika of
the Dhammasangani] the 'dissociated-from-cause dyad' is given after
the 'causeless dyad'.
OF PURIFICATION
(VISUDDHIMAGGA)
BY
BHADANTACARIYA BUDDHAGHOSA
Translated from the Pali
by
BHIKKHU NANAMOLI
FIFTH EDITION
BUDDHIST PUBLICATION SOCIETY
Kandy Sri Lanka
65. Here it might be said: 'Let us then firstly agree that ignorance is a
condition for formations. But it must now be stated for which forma-
tions, and in which way it is a condition'.
Here is the reply: 'Twenty-four conditions have been stated by the
Blessed One as follows'.
[The 24 Conditions]
66. '(1) Root-cause condition, (2) object condition, (3) predominance
condition, (4) proximity condition, (5) contiguity condition, (6) conas-
cence condition, (7) mutuality condition, (8) support condition, (9) deci-
sive-support condition, (10) prenascence condition, (11) postnascence
condition, (12) repetition condition, (13) kamma condition, (14) kamma-
result condition, (15) nutriment condition, (16) faculty condition, (17)
jhana condition, (18) path condition, (19) association condition, (20) dis-
sociation condition, (21) presence condition, (22) absence condition, (23)
disappearance condition, (24) non-disappearance condition' (Ptn.1,1).
67. (1) Herein, it is a root-cause and a condition, thus it is root-cause
condition. It is by its being a root-cause that it is a condition; what is
meant is that it is a condition owing to its status as root-cause. The same
method applies in the case of object condition and the rest.
Herein, 'cause' (hetu) is a term for a part of a syllogism, for a
reason, and for a root. For with the words 'proposition' (patinna), 'cause'
(hetu = middle term), etc., in the world it is a member of a syllogism that
is called a cause. But in the Dispensation, in such passages as 'Those
states that are produced from a cause' (Vin.i,40), it is a reason (karana);
and in such passages as 'Three profitable [root-]causes, three unprofit-
able [root-]causes' (Dhs. §1053), it is a root (mula) that is called a cause.
The last is intended here.
68. As to 'condition* (paccaya), the word-meaning here is this: It [the
fruit] comes from that, depending thereon (paticca etasma eti), thus that
is a condition (paccaya, see note 2); the meaning is, [a state] occurs by
not dispensing with that. What is meant is: when a state is indispensable
to another state's presence or arising, the former is a condition for the
latter. But as to characteristic, a condition has the characteristic of assist-
ing; for any given state [533] that assists the presence or arising of a
given state is called the latter's condition. The words condition, cause,
reason, source, originator, producer, etc., are one in meaning though
different in the letter. So, since it is a cause in the sense of a root, and a
condition in the sense of assistance, briefly a state that is assistantial in
the sense of a root is a [root-]cause condition.
69. The intention of [some] teachers is that it establishes the profitable,
etc., state in what is profitable, etc., as paddy seeds, etc., do for paddy,
etc., and as the colour of gems, etc., do for the lustre of gems, and so
on.
10
But if that is so, then [it follows that] the state of root-cause condi-
tion does not apply to the kinds of materiality originated by it, for it does
not establish any profitableness, etc., in them. Nevertheless, it is a condi-
tion for them, for this is said: 'Root-causes are a condition, as root-cause
condition, for the states associated with a root-cause and for the kinds of
materiality originated thereby' (Ptn.1,1). Again, the indeterminateness of
root-causeless consciousness is established without it. And the profita-
bleness, etc., of those with root-cause is bound up with wise attention,
etc., not with the associated root-causes. And if the profitableness, etc.,
resided in the associated root-causes as an individual essence, then either
the non-greed bound up with the root-cause in the associated states would
be only profitable or it would be only indeterminate; but since it can be
both, profitableness, etc., in the root-causes must still be sought for, just
as in the associated states [such as wise attention, and so on],
70. But when the root-causes' sense of root is taken as establishing
stableness, rather than as establishing profitableness, etc., there is no
contradiction. For states that have obtained a root-cause condition are
firm, like trees, and stable; but those without root-cause are, like moss
[with roots no bigger than] sesamum seeds, etc., unstable. So an assis-
tantial state may be understood as a root-cause condition, since it estab-
lishes stableness through being of assistance in the sense of a root.
71. (2) As to the others that follow, a state that assists by being an
object is an object condition. Now there are no states that are not object
conditions; for the passage beginning 'The visible-data base [is a condi-
tion, as object condition,] for the eye-consciousness element' concludes
thus: 'When any states, as states of consciousness and consciousness-
concomitants, arise contingent upon any states, these [latter] states are
conditions, as object condition, for those [former] states' (Ptn.1,1).
11
For
just as a weak man both gets up and stands by hanging on to (alambitva)
a stick or rope, so states of consciousness and consciousness-concomi-
tants always arise and are present contingent upon visible data, etc., as
their object (arammana = alambana). Therefore all states that are ob-
jects of consciousness and consciousness-concomitants should be under-
stood as object condition. [534]
72. (3) A state that assists in the sense of being foremost is a predomi-
nance condition. It is of two kinds as conascent and as object. Herein,
because of the passage beginning 'Predominance of zeal is a condition,
as predominance condition, for states associated with zeal and for the
kinds of materiality originated thereby' (Ptn.1,2), it is the four states
called zeal, [purity of] consciousness, energy, and inquiry, that should be
understood as predominance condition; but not simultaneously, for when
consciousness occurs with emphasis on zeal and putting zeal foremost,
then it is zeal and not the others that is predominant. So with the rest.
But the state, by giving importance to which, immaterial states occur, is
their object-predominance. Hence it is said: 'When any states, as states
of consciousness and consciousness-concomitants, arise by giving im-
portance to any states, these [latter] states are a condition, as predomi-
nance condition, for those [former] states' (Ptn.1,2).
73. (4), (5) A state that assists by being proximate is a proximity condi-
tion. A state that assists by being contiguous is a contiguity condition.
The explanation of this pair of conditions is very diffuse, but substan-
tially it is this:
12
the regular order of consciousness begins thus, mind
element is proximate (next) after eye-consciousness, mind-consciousness
element is proximate (next) after mind element, and this is established
only by each preceding consciousness, not otherwise; consequently, a
state that is capable of arousing an appropriate kind of consciousness
proximate (next) to itself is a proximity condition. Hence it is said:
'Proximity condition: eye-consciousness and the states associated there-
with are a condition, as proximity condition, for mind element and for
the states associated therewith' (Ptn.1,2).
74. (5) Proximity condition is the same as contiguity condition. The
difference here is only in the letter, there is none in the meaning; just
as in the case of the words 'growth' and 'continuity' (Ch. XIV, §66),
etc., and as in the case of the 'terminology dyad', 'language dyad'
(Dhs. §1306), and so on.
75. The opinion of [certain] teachers
13
is that proximity condition refers
to proximity of aim (fruit) and contiguity condition refers to proximity
of time. But that is contradicted by such statements as 'The profitable
[consciousness] belonging to the base consisting of neither perception
nor non-perception in one who emerges from cessation is a condition, as
contiguity condition, for fruition attainment [consciousness]' (Ptn.1,160).
76. Now they say in this context that 'the ability of states to produce
[their fruit] is not diminished, but the influence of meditative develop-
ment prevents states from arising in proximity'. But that only establishes
that there is no proximity of time; and we also say the same, namely, that
there is no proximity of time there owing to the influence of develop-
ment. [535] But since there is no proximity of time, the state of con-
tiguity condition is therefore impossible [according to them] since their
belief is that the contiguity condition depends on proximity of time
(cf. MA.ii,363). Instead of adopting any such misinterpretation, the
difference should be treated as residing in the letter only, not in the
meaning. How? There is no interval (antara) between them, thus they
are proximate (anantara); they are quite without interval because [even
the distinction of] co-presence is lacking, thus they are contiguous
(samanantara).
14
77. (6) A state that, while arising, assists [another state] by making it
arise together with itself is a conascence condition, as a lamp is for illu-
mination. With the immaterial aggregates, etc., it is sixfold, according as
it is said: '(i) The four immaterial aggregates are a condition, as conas-
cence condition, for each other; (ii) the four great primaries are ... for
each other; (iii) at the moment of descent into the womb mentality and
materiality are ... for each other; (iv) states of consciousness and its con-
comitants are ... for the kinds of materiality originated by consciousness;
(v) the great primaries are ... for derived materiality; (vi) material states
are sometimes [as at rebirth-linking] a condition, as conascence condi-
tion, and sometimes [as in the course of an existence] not a condition as
conascence condition, for immaterial states' (Ptn.1,3). This refers only to
the heart-basis.
78. (7) A state that assists by means of mutual arousing and consoli-
dating is a mutuality condition, as the three sticks of a tripod give each
other consolidating support. With the immaterial aggregates, etc., it is
threefold, according as it is said: 'The four immaterial aggregates are a
condition, as mutuality condition, [for each other]; the four great prima-
ries are a condition, as mutuality condition, [for each other]; at the moment
of descent into the womb mentality and materiality are a condition, as
mutuality condition, [for each other]' (Ptn.1,3).
79. (8) A state that assists in the mode of foundation and in the mode of
support is a support condition, as the earth is for trees, as canvas is for
paintings, and so on. It should be understood in the way stated for conas-
cence thus: *The four immaterial aggregates are a condition, as support
condition, for each other' (Ptn.1,3), but the sixth instance has been set
forth in this way here:
'The eye base [is a condition, as support condi-
tion,] for the eye-consciousness element [and for the states associated
therewith]; the ear base ... the nose base ... the tongue base ... the body
base is a condition, as support condition, for the body-consciousness
element and for the states associated therewith; the materiality with which
as their support the mind element and the mind-consciousness element
occur is a condition, as support condition, for the mind element, for the
mind-consciousness element, and for the states associated therewith'
(Ptn.1,4).
80. (9) Decisive-support condition: firstly, here is the word-meaning:
[536] it is treated as support, not dispensed with, by its own fruit because
[its own fruit's] existence is dependent on it, thus it is the support. But
just as great misery is despair, so great support is decisive support. This
is a term for a cogent reason. Consequently, a state that assists by being
a cogent reason should be understood as a decisive-support condition.
It is threefold, namely, (a) object-decisive-support, (b) proximate-
decisive-support, and (c) natural-decisive-support condition.
81. (a) Herein, firstly, object-decisive-support condition is set forth with-
out differentiating it from object-predominance in the way beginning:
'Having given a gift, having undertaken the precepts of virtue, having
done the duties of the Uposatha, a man gives that importance and re-
views it; he gives importance to former things well done and reviews
them. Having emerged from jhana, he gives jhana importance and re-
views it. Trainers give importance to change-of-lineage and review it.
They give importance to cleansing and review it.
15
Trainers, having
emerged from a path, give importance to the path and review it'
(Ptn.1,165). Herein, the object in giving importance to which conscious-
ness and consciousness concomitants arise, is necessarily a cogent one
among these objects. So their difference may be understood in this way:
object-predominance is in the sense of what is to be given importance to,
and object-decisive-support is in the sense of a cogent reason.
82. (b) Also proximate-decisive-support condition is set forth without
differentiating it from the proximity condition in the way beginning,
'Any preceding profitable aggregates are a condition, as decisive-support
condition, for any succeeding aggregates' (Ptn.1,165). But in the exposi-
tion there is a distinction, because in the exposition of the schedule
(matikanikkhepa) they are given as proximity in the way beginning,
'Eye-consciousness element and the states associated therewith are a
condition, as proximity condition, for mind element and for the states
associated therewith' (Ptn.1,2) and as decisive-support in the way begin-
ning, * Any preceding profitable states are a condition as decisive-support
condition, for any succeeding profitable states' (Ptn.1,4), though it comes
to the same thing as regards the meaning. Nevertheless, proximity may
be understood as the ability to cause the occurrence of an appropriate
conscious arising proximate (next) to itself, and decisive support as the
preceding consciousnesses cogency in the arousing of the succeeding
consciousnesses.
83. For while in the cases of root-cause and other such conditions con-
sciousness can arise actually without any of those conditions, there is no
arising of consciousness without a proximate consciousness [to precede
it], so this is a cogent condition. Their difference, then, may be under-
stood in this way: proximity condition arouses an appropriate conscious-
ness proximate (next) to itself, while proximity-decisive-support condi-
tion is a cogent reason.
84. (c) As to natural-decisive-support: the decisive-support is natural,
thus it is a natural-decisive-support. Faith, virtue, etc., produced in, or
climate, food, etc., habitual to, one's own continuity are called natural.
Or else, it is a decisive-support by nature, [537] thus it is a natural-
decisive-support. The meaning is that it is unmixed with object and
proximity. It should be understood as variously divided up in the way
beginning: 'Natural-decisive-support: with faith as decisive-support a
man gives a gift, undertakes the precepts of virtue, does the duties of the
Uposatha, arouses jhana, arouses insight, arouses the path, arouses
direct-knowledge, arouses an attainment. With virtue ... With learning
... With generosity ... With understanding as decisive-support a man
gives a gift ... arouses an attainment. Faith, virtue, learning, generosity,
understanding, are conditions, as decisive-support condition, for [the
repeated arising of] faith, virtue, learning, generosity, understanding'
(Ptn.1,165). So these things beginning with faith are natural-decisive-
support since they are both natural and decisive-supports in the sense of
a cogent reason.
85. (10) A state that assists by being present, having arisen previously,
is a prenascence condition. It is elevenfold as physical basis and object
in the five doors, and as the heart-basis, according as it is said: 'The eye
base is a condition, as prenascence condition, for the eye-consciousness
element and for the states associated therewith. The ear base ... The nose
base ... The tongue base ... The body base ... The visible-data base ...
The sound base ... The odour base ... The flavour base ... The tangible-
data base is a condition, as prenascence condition, for the body-con-
sciousness element and for the states associated therewith. The visible-
data base ... The sound base ... The odour base ... The flavour base ...
the tangible data base [is a condition, as prenascence condition,] for the
mind element. The materiality with which as their support the mind
element and mind-consciousness element occur is a condition, as prenas-
cence condition, for the mind-element and for the states associated there-
with, and it is sometimes [as in the course of an existence] a condition,
as prenascence condition, sometimes [as at rebirth-linking] not a condi-
tion, as prenascence condition, for the mind-consciousness element and
for the states associated therewith' (Ptn. 1,4-5).
86. (11) An immaterial state that [while present] assists prenascent
material states [also present] by consolidating them is a postnascence
condition, like the volition of appetite for food, which assists the bodies
of vultures' young. Hence it is said: Tostnascent [538] states of con-
sciousness and its concomitants are a condition, as postnascence condi-
tion, for the prenascent [co-present] body' (Ptn. 1,5).
87. (12) A state that assists the efficiency and power of the proximate
(next) in the sense of repetition is a repetition condition, like repeated
application to books and so on. It is threefold as profitable, unprofitable,
and functional impulsion; for it is said: 'Preceding profitable states are a
condition, as repetition condition, for succeeding profitable states ...
Preceding unprofitable ... Preceding functional indeterminate states are
a condition, as repetition condition, for succeeding functional indetermi-
nate states' (Ptn. 1,5).
88. (13) A state that assists by means of the action called intervening of
consciousness is a kamma condition. It is twofold as (a) profitable and
unprofitable volition acting from a different time, and (b) as all conas-
cent volition (see Ptn. 1,172), according as it is said: 'Profitable and
unprofitable kamma is a condition, as kamma condition, for resultant
aggregates and for the kinds of materiality due to kamma performed.
Conascent volition is a condition, as kamma condition, for associated
states and for the kinds of materiality originated thereby' (Ptn. 1,5).
89. (14) A resultant state that, by effortless quiet, assists effortless quiet
[in other states] is a kamma-result condition. In the course of an exis-
tence it is a condition for states originated by it, and at rebirth-linking for
the kinds of materiality due to kamma performed, and in both cases for
the associated states, according as it is said: 'One resultant indeterminate
aggregate is a condition, as kamma-result condition, for three aggregates
and for the kinds of materiality originated by consciousness.... At the
moment of rebirth-linking one resultant indeterminate aggregate [is a
condition ... ] for three aggregates ... Three aggregates [are a condition
... ] for one aggregate ... Two aggregates are a condition, as kamma-
result condition, for two aggregates and for the kinds of materiality due
to kamma performed. Aggregates are a condition, as kamma-result con-
dition, for the physical basis' (Ptn. 1,173).
90. (15) The four kinds of nutriment, which assist material and immate-
rial states by consolidating them, are nutriment conditions, according as
it is said: 'Physical nutriment is a condition, as nutriment condition, for
this body. Immaterial nutriments are conditions, as nutriment condition,
for associated states and for the kinds of materiality originated by them'
(Ptn. 1,5). But in the Question Section it is said: 'At the moment of
rebirth-linking, resultant indeterminate nutriments are conditions, as nu-
triment condition, for aggregates associated therewith and for the kinds
of materiality due to kamma performed' (Ptn. 1,174).
91. (16) Leaving out the femininity and masculinity faculties, the twenty
remaining faculties (see Ch. XVI, §1), which assist in the sense of pre-
dominance, [539] are faculty conditions. Herein, the five, namely, the
eye faculty, etc., are conditions only for immaterial states, the rest are
conditions for material and immaterial states, according as it is said:
The eye faculty [is a condition, as faculty condition,] for eye-conscious-
ness element [and for the states associated therewith]. The ear faculty ...
The nose faculty ... The tongue faculty ... The body faculty is a condi-
tion, as faculty condition, for the body-consciousness element and for
the states associated therewith. The material life faculty is a condition, as
faculty condition, for the kinds of materiality due to kamma performed.
The immaterial faculties are a condition, as faculty condition, for the
states associated therewith and for the kinds of materiality originated
thereby' (Ptn. 1,5-6). But in the Question Section it is said: 'At the moment
of rebirth-linking resultant indeterminate faculties are a condition, as
faculty condition, for associated aggregates and for the kinds of material-
ity due to kamma performed' (Ptn. 1,175)
92. (17) All the seven jhana factors classed as profitable, etc.—leaving
out the pair, pleasant and painful feeling, in the case of the two sets of
five consciousnesses—which factors assist in the sense of constituting a
state of jhana, are jhana conditions, according as it is said: 'The jhana
factors are a condition, as jhana condition, for the states associated with
jhana and for the kinds of materiality originated thereby' (Ptn. 1,6). But
in the Question Section it is said: 'At the moment of rebirth-linking,
resultant indeterminate jhana factors are a condition, as jhana condition,
for associated aggregates and for the kinds of materiality due to kamma
performed' (Ptn. 1,175).
93. , (18) The twelve path factors classed as profitable, etc., which assist
in the sense of an outlet from whatever it may be, are path conditions,
according as it is said: 'The path factors are a condition, as path condi-
tion, for states associated therewith and for the kinds of materiality origi-
nated thereby' (Ptn.1,6). But in the Question Section it is said: 'At the
moment of rebirth-linking, resultant indeterminate path factors are a
condition, as path condition, for aggregates associated therewith and for
the kinds of materiality due to kamma performed' (Ptn.1,176).
But these two, namely, jhana and path conditions, should be under-
stood as inapplicable to the two sets of five consciousnesses and to the
consciousnesses without root-cause ((34)-(41), (50)-(56), (70)-(72)).
94. (19) Immaterial states that assist by the kind of association consist-
ing in having the same physical basis, same object, same arising, same
cessation, are association conditions, according as it is said: 'The four
immaterial aggregates are a condition, as association condition, for each
other' (Ptn.1,6).
95. (20) Material states that assist immaterial states, and immaterial
states that assist material states by not having sameness of physical
basis, etc., are dissociation conditions. This is threefold as conascent,
postnascent, and prenascent, for this is said: 'Conascent profitable aggre-
gates are a condition, as dissociation condition, for the kinds of material-
ity originated by consciousness. Postnascent [540] profitable [mental]
aggregates are a condition, as dissociation condition, for this prenascent
body' (Ptn.1,176). But in the analysis of the conascent in the indetermi-
nate clause it is said: 'At the moment of rebirth-linking, resultant inde-
terminate aggregates are a condition, as dissociation condition, for the
kinds of materiality due to kamma performed. The aggregates are a
condition, as dissociation condition, for the physical basis, and the physi-
cal basis for the aggregates' (Ptn.1,176). But the prenascent should be
understood as the eye faculty, etc., and the physical basis, according as it
is said: 'The prenascent eye base [is a condition, as dissociation condi-
tion,] for eye-consciousness ... The body base is a condition, as dissocia-
tion condition, for body-consciousness. The physical basis [is a condi-
tion, as dissociation condition,] for resultant-indeterminate and functional-
indeterminate aggregates.... The physical basis [is a condition, as disso-
ciation condition,] for profitable aggregates. ... The physical basis [is a
condition, as dissociation condition,] for unprofitable aggregates' (Ptn.
1,176-77).
96. (21) A state that, by means of existingness characterized by pres-
ence, assists a like state by consolidating it, is a presence condition. A
sevenfold summary is laid down for it according to immaterial aggre-
gates, great primaries, mentality-materiality, consciousness and conscious-
ness-concomitants, great primaries, bases, and physical [heart] basis, ac-
cording as it is said: 'The four immaterial aggregates are a condition, as
presence condition, for each other. The four great primaries ... are ... for
each other. At the time of descent into the womb mentality and material-
ity [are a condition, as presence condition,] for each other. States of
consciousness and consciousness-concomitants are ... for the kinds of
materiality originated by consciousness. The four great primaries are ...
for derived materiality. The eye base is ... for the eye-consciousness
element [and for the states associated therewith]. The [ear base ... nose
base ... tongue base ...] body base is ... for the body-consciousness
element ... The visible-data base [is ... for the eye-consciousness ele-
ment ... The sound base ... odour base ... flavour base ...] tangible-data
base is a condition, as presence condition, for the body-consciousness
element and for the states associated therewith. The visible-data base ...
The [sound base ... odour base ... flavour base ...] tangible-data base is
a condition, as presence condition, for the mind element and for the
states associated therewith. The materiality with which as their support
the mind element and mind-consciousness element occur is a condition,
as presence condition, for the mind element, for the mind-consciousness
element, and for the states associated therewith' (Ptn. 1,6).
97. But in the Question Section, after setting forth conascence, prenas-
cence, postnascence, nutriment, and faculty, the description is given first
under conascence in the way beginning, 'One aggregate is a condition,
as presence condition, for three aggregates and for materiality originated
thereby' (Ptn. 1,178). Under prenascence the description is given accord-
ing to the prenascent eye and so on. Under postnascence the description
is given according to postnascent consciousness and consciousness-con-
comitants as conditions for this body. Under nutriments and faculties
[respectively] the description is given thus: 'Physical nutriment is a con-
dition, as presence condition, for this body', [541] and 'The material life
faculty is a condition, as presence condition, for materiality due to kamma
performed' (Ptn. 1,178).
i6
98. (22) Immaterial states that, by their ceasing in contiguity [before],
assist by giving opportunity to immaterial states that arise proximately
(next) after them are absence conditions, according as it is said: 'States
of consciousness and consciousness-concomitants that have ceased in
contiguity are a condition, as absence condition, for present states of
consciousness and consciousness-concomitants' (Ptn. 1,7).
99. (23) Those same states, because they assist by their disappearance,
are a disappearance condition, according as it is said: 'States of con-
sciousness and consciousness-concomitants that have disappeared in
contiguity are a condition, as disappearance condition, for present states
of consciousness and consciousness-concomitants' (Ptn. 1,7).
100. (24) The same states that are presence condition, because they as-
sist by their non-disappearance, should be understood as a non-disap-
pearance condition. Or this dyad is stated as an embellishment of teach-
ing to suit the needs of those who are teachable, just as [in the Matika of
the Dhammasangani] the 'dissociated-from-cause dyad' is given after
the 'causeless dyad'.
Visuddhimagga - The Soil of Understanding—Conclusion: Dependent Origination - Ignorance & Formations
THE PATH
OF PURIFICATION
(VISUDDHIMAGGA)
BY
BHADANTACARIYA BUDDHAGHOSA
Translated from the Pali
by
BHIKKHU NANAMOLI
FIFTH EDITION
BUDDHIST PUBLICATION SOCIETY
Kandy Sri Lanka
[III. DETAILED EXPOSITION]
[(i) IGNORANCE / AVIJJA]
According to the Suttanta method [530] ignorance is unknowing
about the four instances beginning with suffering. According to the
Abhidhamma method it is unknowing about the eight instances [that is to
say, the above-mentioned four] together with [the four] beginning with
the past; for this is said: 'Herein, what is ignorance? It is unknowing
about suffering, [unknowing about the origin of suffering, unknowing
about the cessation of suffering, unknowing about the way leading to the
cessation of suffering], unknowing about the past, unknowing about the
future, unknowing about the past and future, unknowing about specific
conditionally and conditionally-arisen states' (cf. Dhs. §1162).
59. Herein, while ignorance about any instance that is not the two supra-
mundane truths can also arise as object (see §102), nevertheless here it is
only intended [subjectively] as concealment. For when [thus] arisen it
keeps the truth of suffering concealed, preventing penetration of the true
individual function and characteristic of that truth. Likewise, origin, ces-
sation, and the path, bygone five aggregates called the past, coming five
aggregates called the future, both of these together called the past and
future, and both specific conditionality and conditionally-arisen states
together called specific conditionality and conditionally-arisen states—
all of which it keeps concealed, preventing their true individual func-
tions and characteristics being penetrated thus: 'This is ignorance, these
are formations'. That is why it is said, 'It is unknowing about suffering
... unknowing about specific conditionality and conditionally-arisen
states'.
[(ii) FORMATIONS / SANKHARA]
60. Formations are the six mentioned in brief above thus, 'the three,
namely, formations of merit, etc., and the three, namely, the bodily for-
mation, etc' (§44); but in detail here the [first] three formations are
twenty-nine volitions, that is to say, the formation of merit consisting of
thirteen volitions, counting the eight sense-sphere profitable volitions
that occur in giving, in virtue, etc., and the five fine-material profitable
volitions that occur in development [of meditation]; then the formation
of demerit consisting of the twelve unprofitable volitions that occur in
killing living things, etc.; then the formation of the imperturbable con-
sisting in the four profitable volitions associated with the immaterial
sphere, which occur in development [of those meditations].
61. As regards the other three, the bodily formation is bodily volition,
the verbal formation is verbal volition, and the mental formation is men-
tal volition. This triad is mentioned in order to show that at the moment
of the accumulation of the kamma the formations of merit, etc., occur in
these [three] kamma doors. For the eight sense-sphere profitable and
twelve unprofitable volitions, making twenty, are the bodily formation
when they occur in the body door and produce bodily intimation. Those
same volitions [531] are called the verbal formation when they occur in
the speech door and produce verbal intimation. But volition connected
with direct-knowledge is not included here in these two cases because it
is not a condition for [resultant rebirth-linking] consciousness later. And
like direct-knowledge volition, so also volition connected with agitation
is not included; therefore that too should not be included as a condition
for [rebirth-linking] consciousness. However, all these have ignorance as
their condition. And all the twenty-nine volitions are the mental forma-
tion when they arise in the mind door without originating either kind of
intimation. So this triad comes within the first triad, and accordingly, as
far as the meaning is concerned, ignorance can be understood as condi-
tion simply for formations of merit and so on.
62. Herein, it might be [asked]: How can it be known that these forma-
tions have ignorance as their condition?—-By the fact that they exist
when ignorance exists. For when unknowing—in other words, igno-
rance—of suffering, etc., is unabandoned in a man, owing firstly to his
unknowing about suffering and about the past, etc., then he believes the
suffering of the round of rebirths to be pleasant and he embarks upon the
three kinds of formations which are the cause of that very suffering.
Owing to his unknowing about suffering's origin he embarks upon for-
mations that, being subordinated to craving, are actually the cause of
suffering, imagining them to be the cause of pleasure. And owing to his
unknowing about cessation and the path, he misperceives the cessation
of suffering to be in some particular destiny [such as the Brahma-world]
that is not in fact cessation; he misperceives the path to cessation, believ-
ing it to consist in sacrifices, mortification for immortality, etc., which
are not in fact the path to cessation; and so while aspiring to the cessa-
tion of suffering, he embarks upon the three kinds of formations in the
form of sacrifices, mortification for immortality, and so on.
63. Furthermore, his non-abandonment of that ignorance about the four
truths in particular prevents him from recognizing as suffering the kind
of suffering called the fruit of merit, which is fraught with the many
dangers beginning with birth, ageing, disease and death, and so he em-
barks upon the formation of merit classed as bodily, verbal, and mental
formations, in order to attain that [kind of suffering], like one desiring
celestial nymphs [who jumps over] a cliff. Also, not seeing how that
fruit of merit reckoned as pleasure eventually breeds great distress owing
to the suffering in its change and that it gives little satisfaction, he
embarks upon the formation of merit of the kinds already stated, which
is the condition for that very [suffering in change], like a moth that falls
into a lamp's flame, and like the man who wants the drop of honey and
licks the honey-smeared knife-edge. Also, not seeing the danger in the
indulgence of sense desires, etc., with its results, [wrongly] perceiving
pleasure and overcome by defilements, he embarks upon the formation
of demerit that occurs in the three doors [of kamma], like a child who
plays with filth, and like a man who wants to die and eats poison. Also,
unaware of the suffering due to formations and the suffering-in-change
[inherent] in kamma-results in the immaterial sphere, owing to the per-
version of [Wrongly perceiving them as] eternal, etc., he embarks upon
the formation of the imperturbable which is a mental formation, like one
who has lost his way and takes the road to a goblin city.
64. So formations exist only when ignorance exists, [532] not when it
does not; and that is how it can be known that these formations have
ignorance as their condition.
This is said too: 'Not knowing, bhikkhus, in ignorance, he forms the
formation of merit, forms the formation of demerit, forms the formation
of the imperturbable. As soon as a bhikkhu's ignorance is abandoned
and clear vision arisen, bhikkhus, with the fading away of ignorance and
the arising of clear vision he does not form even formations of merit' (cf.
S.ii,82).
OF PURIFICATION
(VISUDDHIMAGGA)
BY
BHADANTACARIYA BUDDHAGHOSA
Translated from the Pali
by
BHIKKHU NANAMOLI
FIFTH EDITION
BUDDHIST PUBLICATION SOCIETY
Kandy Sri Lanka
[III. DETAILED EXPOSITION]
[(i) IGNORANCE / AVIJJA]
According to the Suttanta method [530] ignorance is unknowing
about the four instances beginning with suffering. According to the
Abhidhamma method it is unknowing about the eight instances [that is to
say, the above-mentioned four] together with [the four] beginning with
the past; for this is said: 'Herein, what is ignorance? It is unknowing
about suffering, [unknowing about the origin of suffering, unknowing
about the cessation of suffering, unknowing about the way leading to the
cessation of suffering], unknowing about the past, unknowing about the
future, unknowing about the past and future, unknowing about specific
conditionally and conditionally-arisen states' (cf. Dhs. §1162).
59. Herein, while ignorance about any instance that is not the two supra-
mundane truths can also arise as object (see §102), nevertheless here it is
only intended [subjectively] as concealment. For when [thus] arisen it
keeps the truth of suffering concealed, preventing penetration of the true
individual function and characteristic of that truth. Likewise, origin, ces-
sation, and the path, bygone five aggregates called the past, coming five
aggregates called the future, both of these together called the past and
future, and both specific conditionality and conditionally-arisen states
together called specific conditionality and conditionally-arisen states—
all of which it keeps concealed, preventing their true individual func-
tions and characteristics being penetrated thus: 'This is ignorance, these
are formations'. That is why it is said, 'It is unknowing about suffering
... unknowing about specific conditionality and conditionally-arisen
states'.
[(ii) FORMATIONS / SANKHARA]
60. Formations are the six mentioned in brief above thus, 'the three,
namely, formations of merit, etc., and the three, namely, the bodily for-
mation, etc' (§44); but in detail here the [first] three formations are
twenty-nine volitions, that is to say, the formation of merit consisting of
thirteen volitions, counting the eight sense-sphere profitable volitions
that occur in giving, in virtue, etc., and the five fine-material profitable
volitions that occur in development [of meditation]; then the formation
of demerit consisting of the twelve unprofitable volitions that occur in
killing living things, etc.; then the formation of the imperturbable con-
sisting in the four profitable volitions associated with the immaterial
sphere, which occur in development [of those meditations].
61. As regards the other three, the bodily formation is bodily volition,
the verbal formation is verbal volition, and the mental formation is men-
tal volition. This triad is mentioned in order to show that at the moment
of the accumulation of the kamma the formations of merit, etc., occur in
these [three] kamma doors. For the eight sense-sphere profitable and
twelve unprofitable volitions, making twenty, are the bodily formation
when they occur in the body door and produce bodily intimation. Those
same volitions [531] are called the verbal formation when they occur in
the speech door and produce verbal intimation. But volition connected
with direct-knowledge is not included here in these two cases because it
is not a condition for [resultant rebirth-linking] consciousness later. And
like direct-knowledge volition, so also volition connected with agitation
is not included; therefore that too should not be included as a condition
for [rebirth-linking] consciousness. However, all these have ignorance as
their condition. And all the twenty-nine volitions are the mental forma-
tion when they arise in the mind door without originating either kind of
intimation. So this triad comes within the first triad, and accordingly, as
far as the meaning is concerned, ignorance can be understood as condi-
tion simply for formations of merit and so on.
62. Herein, it might be [asked]: How can it be known that these forma-
tions have ignorance as their condition?—-By the fact that they exist
when ignorance exists. For when unknowing—in other words, igno-
rance—of suffering, etc., is unabandoned in a man, owing firstly to his
unknowing about suffering and about the past, etc., then he believes the
suffering of the round of rebirths to be pleasant and he embarks upon the
three kinds of formations which are the cause of that very suffering.
Owing to his unknowing about suffering's origin he embarks upon for-
mations that, being subordinated to craving, are actually the cause of
suffering, imagining them to be the cause of pleasure. And owing to his
unknowing about cessation and the path, he misperceives the cessation
of suffering to be in some particular destiny [such as the Brahma-world]
that is not in fact cessation; he misperceives the path to cessation, believ-
ing it to consist in sacrifices, mortification for immortality, etc., which
are not in fact the path to cessation; and so while aspiring to the cessa-
tion of suffering, he embarks upon the three kinds of formations in the
form of sacrifices, mortification for immortality, and so on.
63. Furthermore, his non-abandonment of that ignorance about the four
truths in particular prevents him from recognizing as suffering the kind
of suffering called the fruit of merit, which is fraught with the many
dangers beginning with birth, ageing, disease and death, and so he em-
barks upon the formation of merit classed as bodily, verbal, and mental
formations, in order to attain that [kind of suffering], like one desiring
celestial nymphs [who jumps over] a cliff. Also, not seeing how that
fruit of merit reckoned as pleasure eventually breeds great distress owing
to the suffering in its change and that it gives little satisfaction, he
embarks upon the formation of merit of the kinds already stated, which
is the condition for that very [suffering in change], like a moth that falls
into a lamp's flame, and like the man who wants the drop of honey and
licks the honey-smeared knife-edge. Also, not seeing the danger in the
indulgence of sense desires, etc., with its results, [wrongly] perceiving
pleasure and overcome by defilements, he embarks upon the formation
of demerit that occurs in the three doors [of kamma], like a child who
plays with filth, and like a man who wants to die and eats poison. Also,
unaware of the suffering due to formations and the suffering-in-change
[inherent] in kamma-results in the immaterial sphere, owing to the per-
version of [Wrongly perceiving them as] eternal, etc., he embarks upon
the formation of the imperturbable which is a mental formation, like one
who has lost his way and takes the road to a goblin city.
64. So formations exist only when ignorance exists, [532] not when it
does not; and that is how it can be known that these formations have
ignorance as their condition.
This is said too: 'Not knowing, bhikkhus, in ignorance, he forms the
formation of merit, forms the formation of demerit, forms the formation
of the imperturbable. As soon as a bhikkhu's ignorance is abandoned
and clear vision arisen, bhikkhus, with the fading away of ignorance and
the arising of clear vision he does not form even formations of merit' (cf.
S.ii,82).
Visuddhimagga - The Soil of Understanding—Conclusion: Dependent Origination - Brief exposition
THE PATH
OF PURIFICATION
(VISUDDHIMAGGA)
BY
BHADANTACARIYA BUDDHAGHOSA
Translated from the Pali
by
BHIKKHU NANAMOLI
FIFTH EDITION
BUDDHIST PUBLICATION SOCIETY
Kandy Sri Lanka
[SECTION B. EXPOSITION]
[I. PREAMBLE]
25. Now in teaching this dependent origination the Blessed One has set
forth the text in the way beginning 'With ignorance as condition there
are formations' (S.ii,20). Its meaning should be commented on by one
who keeps within the circle of the VibhajjavAdins,
5
who does not misrep-
resent the teachers, who does not advertise his own standpoint, who does
not quarrel with the standpoint of others, who does not distort suttas,
who is in agreement with the Vinaya, who looks to the principal authori-
ties (mahapadesa—D.ii,123ff.), who illustrates the law (dhamma), who
takes up the meaning (attha), repeatedly reverting to that same meaning,
describing it in various different ways.
6
And it is inherently difficult to
comment on the dependent origination, as the Ancients said:
'The truth, a being, rebirth-linking,
And the structure of conditions,
Are four things very hard to see
And likewise difficult to teach'.
Therefore, considering that to comment on the dependent origina-
tion is impossible except for those who are expert in the texts:
Whilst I would now begin the comment
On the structure of conditions
I find no footing for support
And seem to founder in a sea. [523]
However, many modes of teaching
Grace the Dispensation here,
And still the former teachers' way
Is handed down unbrokenly.
Therefore on both of these relying
For my support, I now begin
Its meaning to elucidate:
Listen therefore attentively.
26. For this has been said by the former teachers:
'Whoever learns alertly this [discourse]
Will go from excellence to excellence,
And when perfected, he will then escape
Beyond the vision of the King of Death'.
[II. BRIEF EXPOSITION]
27. So as regards the passages that begin: 'With ignorance as condition
there are formations' (S.ii,20), to start with:
(1) As different ways of teaching, (2) meaning,
(3) Character, (4) singlefold and so on,
(5) As to defining of the factors,
The exposition should be known.
28. 1. Herein, as different ways of teaching: the Blessed One's teach-
ing of the dependent origination is fourfold, namely, (i) from the begin-
ning; or (ii) from the middle up to the end; and (iii) from the end; or (iv)
from the middle down to the beginning. It is like four creeper-gatherers'
ways of seizing a creeper.
29. (i) For just as one of four men gathering creepers sees only the root
of the creeper first, and after cutting it at the root, he pulls it all out and
takes it away and uses it, so the Blessed One teaches the dependent
origination from the beginning up to the end thus: 'So, bhikkhus, with
ignorance as condition there are formations; ... with birth as condition
ageing and-death' (M.i,261).
30. (ii) Just as another of the four men sees the middle of the creeper
first, and after cutting it in the middle, he pulls out only the upper part
and takes it away and uses it, so the Blessed One teaches it from the
middle up to the end thus: 'When he is delighted with, welcomes, re-
mains committed to that feeling, then delight arises in him. Delight in
feelings is clinging. With his clinging as condition there is becoming;
with becoming as condition, birth' (M.i,266).
31. (iii) Just as another of the four men sees the tip of the creeper first,
and seizing the tip, he follows it down to the root and takes all of it away
and uses it, so the Blessed One teaches it from the end down to the
beginning thus: ' "With birth as condition, ageing-and-death", so it was
said. But is there ageing-and-death with birth as condition, or not, or
how is it here?—There is ageing-and-death with birth as condition, so
we think, venerable sir. [524] "With becoming as condition, birth", so it
was said ... "With ignorance as condition there are formations", so it
was said. But are there formations with ignorance as condition, or not, or
how is it here?—There are formations with ignornace as condition, so
we think, venerable sir* (M.i, 261).
32. (iv) Just as one of the four men sees only the middle of the creeper
first, and after cutting it in the middle and tracing it down as far as the
root, he takes it away and uses it, so the Blessed One teaches it from the
middle down to the beginning thus: * And these four nutriments, bhikkhus:
what is their source? What is their origin? From what are they born? By
what are they produced? These four nutriments have craving as their
source, craving as their origin, they are born from craving, produced by
craving. Craving: what is its source? ... Feeling: ... Contact: ... The
sixfold base: ... Mentality-materiality: ... Consciousness: ... Formations:
what is their source? ... By what are they produced? Formations have
ignorance as their source ... they are ... produced by ignorance' (S.ii,l If.).
33. Why does he teach it thus? Because the dependent origination is
wholly beneficial and because he has himself acquired elegance in in-
structing. For the dependent origination is entirely beneficial: starting
from any one of the four starting points, it leads only to the penetration
of the proper way. And the Blessed One has acquired elegance in in-
structing: it is because he has done so through possession of the four
kinds of perfect confidence and the four discriminations and by achiev-
ing the fourfold profundity (§304) that he teaches the Dhamma by vari-
ous methods.
34. But it should be recognized, in particular, that (i) when he sees that
people susceptible of teaching are confused about the analysis of the
causes of the process [of becoming], he employs his teaching of it for-
wards starting from the beginning in order to show that the process
carries on according to its own peculiar laws and for the purpose of
showing the order of arising, (iii) And it should be recognized that when
he surveys the world as fallen upon trouble in the way stated thus, 'This
world has fallen upon trouble; it is born, ages, dies, passes away, and
reappears' (S.ii,10), he employs his teaching of it backwards starting
from the end in order to show the [laws governing the] various kinds of
suffering beginning with ageing and death, which he discovered himself
in the early stage of his penetration. And (iv) it should be recognized that
he employs his teaching of it backwards from the middle down to the
beginning in order to show how the succession of cause and fruit extends
back into the past [existence], and again forwards from the past, in
accordance with his definition of nutriment as the source [of ignorance]
(see M.i,47f.). And (ii) it should be recognized that he employs his
teaching of it forwards from the middle up to the end in order to show
how the future [existence] follows on [through rebirth] from arousing in
the present causes for [rebirth] in the future.
35. Of these methods of presentation, that cited here should be under-
stood to be that stated in forward order starting from the beginning in
order to show to people susceptible of teaching who are confused about
the laws of the process [of becoming] that the process carries on accord-
ing to its own peculiar laws, [525] and for the purpose of showing the
order of arising.
36. But why is ignorance stated as the beginning here? How then, is
ignorance the causeless root-cause of the world like the Primordial
Essence of those who assert the existence of a Primordial Essence? It is
not causeless. For a cause of ignorance is stated thus, 'With the arising
of cankers there is the arising of ignorance' (M.i,54). But there is a figu-
rative way in which it can be treated as the root cause. What way is that?
When it is made to serve as a starting point in an exposition of the round
[of becoming].
37. For the Blessed One gives the exposition of the round with one of
two things as the starting point: either ignorance, according as it is said,
'No first beginning of ignorance is made known, bhikkhus, before which
there was no ignorance, and after which there came to be ignorance. And
while it is said thus, bhikkhus, nevertheless it is made known that igno-
rance has its specific condition' (A.v,113); or craving for becoming,
according as it is said, 'No first beginning of craving for becoming is
made known, bhikkhus, before which there was no craving for becom-
ing, and after which there came to be craving for becoming. And while it
is said thus, bhikkhus, nevertheless it is made known that craving for
becoming has its specific condition' (A.v,116).
38. But why does the Blessed One give the exposition of the round with
those two things as starting points? Because they are the outstanding
causes of kamma that leads to happy and unhappy destinies.
39. Ignorance is an outstanding cause of kamma that leads to unhappy
destinies. Why? Because, just as when a cow to be slaughtered is in the
grip of the torment of burning with fire and belabouring with cudgels,
and being crazed with torment, she drinks the hot water although it gives
no satisfaction and does her harm, so the ordinary man who is in the grip
of ignorance performs kamma of the various kinds beginning with kill-
ing living things that leads to unhappy destinies, although it gives no
satisfaction because of the burning of defilements and does him harm
because it casts him into an unhappy destiny.
40. But craving for becoming is an outstanding cause of kamma that
leads to happy destinies. Why? Because, just as that same cow, through
her craving for cold water, starts drinking cold water, which gives satis-
faction and allays her torment, so the ordinary man in the grip of craving
for becoming performs kamma of the various kinds beginning with ab-
stention from killing living things that leads to happy destinies and gives
satisfaction because it is free from the burning of defilements and, by
bringing him to a happy destiny, allays the torment of suffering [experi-
enced] in the unhappy destinies.
41. Now as regards these two states that are starting points in exposi-
tions of the process [of becoming], in some instances the Blessed One
teaches the Dhamma based on a single one of these states, for instance,
[526] 'Accordingly, bhikkhus, formations have ignorance as their cause,
consciousness has formations as its cause' (S.ii,31), etc.; likewise,
'Bhikkhus, craving increases in one who dwells seeing enjoyment in
things productive of clinging; with craving as condition there is clinging'
(S.ii,84), and so on. In some instances he does so based on both, for
instance: 'So, bhikkhus, for the fool who is hindered by ignorance and
tethered by craving there arises this body. Now this body [with its six
internal bases] and externally [the six bases due to] mentality-materiality
make a duality. Due to this duality there is contact, as well as the six
[pairs of] bases, touched through which the fool feels pleasure and pain'
(S.ii,23-24), and so on.
42. Of these ways of presentation, that cited here in the form 'With
ignorance as condition there are formations' should be understood as one
based on a single state. This, firstly, is how the exposition should be
known 'as to different ways of teaching'.
43. 2. As to meaning: as to the meaning of the words 'ignorance' and
so on. Bodily misconduct, etc., for example, 'ought not to be found'
(avindiya), in the sense of being unfit to be carried out; the meaning is
that it should not be permitted. It finds (vindati) what ought not to be
found (avindiya), thus it is ignorance (avijja). Conversely, good bodily
conduct, etc. 'ought to be found' (vindiya). It does not find (na vindati)
what ought to be found (vindiya), thus it is ignorance (avijja). Also it
prevents knowing (avidita) the meaning of collection in the aggregates,
the meaning of actuating in the bases, the meaning of voidness in the
elements, the meaning of predominance in the faculties, the meaning of
reality in the truths, thus it is ignorance (avijja). Also it prevents know-
ing the meaning of suffering, etc., described in four ways as 'oppres-
sion', etc. (Ch. XVI, §15), thus it is ignorance. Through all the kinds of
generations, destinies, becoming, stations of consciousness, and abodes
of beings in the endless round of rebirths it drives beings on (Anta-
VIrahite samsare ... satte JAvapeti), thus it is ignorance (avijja). Amongst
women, men, etc., which are in the ultimate sense non-existent, it hurries
on (paramatthato AVIJjamanesu itthi-purisadisu JAvati), and amongst
the aggregates, etc., which are existent, it does not hurry on (vijjamanseu
pi khandhadisu na javati), thus it is ignorance (avijja). Furthermore, it is
ignorance because it conceals the physical bases and objects of eye-
consciousness, etc., and the dependent origination and dependently-
originated states.
44. That due to (paticca) which fruit comes (eti) is a condition (pac-
cayd). 'Due to' (paticca) = 'not without that'; the meaning is, not dis-
pensing with it. 'Comes' (eti) means both 'arises' and 'occurs'. Further-
more, the meaning of 'condition' is the meaning of 'help'. It is ignorance
and that is a condition, thus it is 'ignorance as condition', whence the
phrase 'with ignorance as condition*.
'They form the formed' (S.iii,87), thus they are formations. Further-
more, formations are twofold, namely, (a) formations with ignorance as
condition, and (b) formations given in the texts with the word 'forma-
tions' (sahkhdra). Herein, (a) the three, namely, formations of merit, of
demerit, and of the imperturbable, and the three, namely, the bodily, the
verbal, and the mental formations, which make six, are 'formations with
ignorance as condition'. And all these are simply mundane profitable
and unprofitable volition.
45. But (b) these four, namely, (i) the formation consisting of the
formed (sankhata-sankhara), [527] (ii) the formation consisting of the
kamma-formed (abhisankhata-sahkhara), (in) the formation consisting
in the act of kamma-forming (forming by kamma—abhisankharana-
sankhara), and (iv) the formation consisting in momentum (payog-
abhisankhara), are the kinds of formations that have come in the texts
with the word 'formations'.
46. Herein, (i) all states with conditions, given in such passages as 'For-
mations are impermanent' (S.i,158; D.ii,157), arc formations consisting
of the formed, (ii) In the Commentaries material and immaterial states of
the three planes generated by kamma are called formations consisting of
the kamma-formed. These are also included in the passage 'Formations
are impermanent'. But there is no instance in the texts where they are
found separately, (iii) Profitable and unprofitable volition of the three
planes is called the formation consisting in the act of kamma-forming. It
is found in the texts in such passages as 'Bhikkhus, this man in his
ignorance forms the formation of merit' (S.ii,82). (iv) But it is bodily
and mental energy that is called the formation consisting in momentum.
This is given in the texts in such passages as 'The wheel, having gone as
far as the impetus (abhisankhara) carried it, stood as though it were
fixed'(A.i,112).
47. And not only these, but many other kinds of formations are given in
the texts with the word * formation' (sankhara), in the way beginning,
'When a bhikkhu is attaining the cessation of perception and feeling,
friend VisAkha, first his verbal formation ceases, then his bodily forma-
tion, then his mental formation' (M.i,302). But there is no formation
among them not included by (i) 'formations consisting of the formed'.
48. What is said next after this in the [rest of the exposition] beginning
'With formations as condition, consciousness' should be understood in
the way already stated. But as to those words not yet dealt with: It
cognizes (vijanati), thus it is consciousness (vinnana—see M.i,292). It
bends [towards an object] (namati), thus it is mentality (nama). It is
molested (ruppati), thus it is materiality (rupa—see S.iii,87). It provides
a range for the origins {dye tanoti) and it leads on what is actuated
(ayatan ca nayati), thus it is a base (ayatana—see Ch. XV, §4). It touches
(phusati), thus it is contact {phassa). It is felt (vedayati), thus it is feeling
(vedana—see M.i,293). It frets (or it thirsts—paritassati), thus it is crav-
ing (tanha). It clings (upadiyati), thus it is clinging (upadana). It be-
comes (bhavati) and it makes become (bhavayati), thus it is becoming
(bhava). The act of being born is birth. The act of growing old is ageing.
By means of it they die, thus it is death. The act of sorrowing is sorrow.
The act of lamenting is lamentation. It makes [beings] suffer (dukkhayati),
thus it is pain (dukkha); or it consumes in two ways (DVedha KHAnati—
see Ch. IV, §100) by means of [the two moments (khana)] arising and
presence, thus it is pain (dukkha). The state of a sad mind (dummana-
bhava) is grief (domanassa). Great misery (bhuso ayaso) is despair
(upayasa). There is means 'is generated'.
49. And the words 'There is' should be construed with all the terms, not
only with those beginning with sorrow; for otherwise, when 'With igno-
rance as condition, formations' was said, it would not be evident what
they did, but by construing it with the words 'There is* (or 'there are'),
since 'ignorance as condition' stands for 'it is ignorance and that is a
condition', consequently [528] the defining of the condition and the
conditionally-arisen state is effected by the words 'with ignorance as
condition there are formations'. And so in each instance.
50. Thus signifies the process described. By that he shows that it is with
ignorance, etc., as the causes and not with creation by an Overlord, and
so on. Of that: of that aforesaid. Whole: unmixed, entire. Mass of suffer-
ing: totality of suffering; not a living being, not pleasure, beauty, and so
on. Arising: generating. There is: is brought about.
This is how the exposition should be known here 'as to meaning'.
51. 3. As to character, etc.: as to the characteristics of ignorance, etc.,
that is to say, ignorance has the characteristic of unknowing. Its function
is to confuse. It is manifested as concealing. Its proximate cause is
cankers. Formations have the characteristic of forming. Their function is
to accumulate.
7
They are manifested as volition. Their proximate cause
is ignorance. Consciousness has the characteristic of cognizing. Its func-
tion is to go before (see Dh.l). It manifests itself as rebirth-linking. Its
proximate cause is formations; or its proximate cause is the physical-
basis-cum-object. Mentality (nama) has the characteristic of bending
(namana). Its function is to associate. It is manifested as inseparability
of its components, [that is, the three aggregates]. Its proximate cause
is consciousness. Materiality {rupa) has the characteristic of being
molested (ruppana). Its function is to be dispersed. It is manifested as
[morally] indeterminate. Its proximate cause is consciousness. The sixfold
base (salayatana) has the characteristic of actuating (ayatana\ Its func-
tion is to see, and so on. It is manifested as the state of physical basis and
door. Its proximate cause is mentality-materiality. Contact has the char-
acteristic of touching. Its function is impingement. It manifests itself as
coincidence [of internal and external base and consciousness]. Its proxi-
mate cause is the sixfold base. Feeling has the characteristic of experi-
encing. Its function is to exploit the stimulus of the objective field. It is
manifested as pleasure and pain. Its proximate cause is contact. Craving
has the characteristic of being a cause [that is, of suffering]. Its function
is to delight. It is manifested as insatiability. Its proximate cause is
feeling. Clinging has the characteristic of seizing. Its function is not to
release. It is manifested as a strong form of craving and as [false] view.
Its proximate cause is craving. Becoming has the characteristic of being
kamma and kamma-result. Its function is to make become and to be-
come. It is manifested as profitable, unprofitable, and indeterminate. Its
proximate cause is clinging. The characteristic of birth, etc., should be
understood as stated in the Description of the Truths (Ch. XVI, §32f.).
This is how the exposition should be known here 'as to character, etc.'.
52. 4. As to singlefold, and so on: here ignorance is singlefold as un-
knowing, unseeing, delusion, and so on. It is twofold as 'no theory' and
'wrong theory' (cf. §303);
8
likewise as prompted and unprompted. It is
threefold as associated with the three kinds of feeling. It is fourfold as
non-penetration of the four truths. It is fivefold as concealing the danger
in the five kinds of destinies. [529] It should, however, be understood
that all the immaterial factors [of the dependent origination] have a
sixfold nature with respect to the [six] doors and objects.
53. Formations are singlefold as states subject to cankers (Dhs., p.3),
states with the nature of result (Dhs., p.l), and so on (cf. Vbh. 62).
9
They
are twofold as profitable and unprofitable; likewise as limited and ex-
alted, inferior and medium, with certainty of wrongness and without
certainty. They are threefold as the formation of merit and the rest. They
are fourfold as leading to the four kinds of generation. They are fivefold
as leading to the five kinds of destiny.
54. Consciousness is singlefold as mundane (Dhs., p.3), resultant (Dhs.,
p.l), and so on. It is twofold as with root-cause and without root-cause
and so on. It is threefold as included in the three kinds of becoming; as
associated with the three kinds of feeling; and as having no root-cause,
having two root-causes, and having three root-causes. It is fourfold and
fivefold [respectively] according to generation and destiny.
55. Mentality-materiality is singlefold as dependent on consciousness,
and as having kamma as its condition. It is twofold as having an object
[in the case of mentality], and having no object [in the case of material-
ity]. It is threefold as past, and so on. It is fourfold and fivefold respec-
tively according to generation and destiny.
56. The sixfold base is singlefold as the place of origin and meeting. It is
twofold as sensitivity of primary elements and as consciousness [of the
sixth base], and so on. It is threefold as having for its domain [objective
fields that are] contiguous, non-contiguous, and neither (see Ch. XIV,
§46). It is fourfold and fivefold respectively as included in the kinds of
generation and destiny.
The singlefoldness, etc., of contact, etc., should be understood in
this way too.
This is how the exposition should be known here 'as to singlefold
and so on'.
57. 5. As to defining of the factors: sorrow, etc., are stated here for the
purpose of showing that the Wheel of Becoming never halts; for they are
produced in the fool who is afflicted by ageing and death, according as it
is said: 'The untaught ordinary man, bhikkhus, on being touched by
painful bodily feeling, sorrows, grieves and laments, beating his breast,
he weeps and becomes distraught' (M.iii,285; S.iv,206). And as long as
these go on occurring so long does ignorance, and so the Wheel of
Becoming renews [its revolution]: 'With ignorance as condition there are
formations' and so on. That is why the factors of the dependent origina-
tion should be understood as twelve by taking those [that is, sorrow,
etc.,] along with ageing-and-death as one summarization. This is how the
exposition should be known here 'as to defining of the factors'.
58. This, firstly, is the brief treatment. The following method, however,
is in detail.
OF PURIFICATION
(VISUDDHIMAGGA)
BY
BHADANTACARIYA BUDDHAGHOSA
Translated from the Pali
by
BHIKKHU NANAMOLI
FIFTH EDITION
BUDDHIST PUBLICATION SOCIETY
Kandy Sri Lanka
[SECTION B. EXPOSITION]
[I. PREAMBLE]
25. Now in teaching this dependent origination the Blessed One has set
forth the text in the way beginning 'With ignorance as condition there
are formations' (S.ii,20). Its meaning should be commented on by one
who keeps within the circle of the VibhajjavAdins,
5
who does not misrep-
resent the teachers, who does not advertise his own standpoint, who does
not quarrel with the standpoint of others, who does not distort suttas,
who is in agreement with the Vinaya, who looks to the principal authori-
ties (mahapadesa—D.ii,123ff.), who illustrates the law (dhamma), who
takes up the meaning (attha), repeatedly reverting to that same meaning,
describing it in various different ways.
6
And it is inherently difficult to
comment on the dependent origination, as the Ancients said:
'The truth, a being, rebirth-linking,
And the structure of conditions,
Are four things very hard to see
And likewise difficult to teach'.
Therefore, considering that to comment on the dependent origina-
tion is impossible except for those who are expert in the texts:
Whilst I would now begin the comment
On the structure of conditions
I find no footing for support
And seem to founder in a sea. [523]
However, many modes of teaching
Grace the Dispensation here,
And still the former teachers' way
Is handed down unbrokenly.
Therefore on both of these relying
For my support, I now begin
Its meaning to elucidate:
Listen therefore attentively.
26. For this has been said by the former teachers:
'Whoever learns alertly this [discourse]
Will go from excellence to excellence,
And when perfected, he will then escape
Beyond the vision of the King of Death'.
[II. BRIEF EXPOSITION]
27. So as regards the passages that begin: 'With ignorance as condition
there are formations' (S.ii,20), to start with:
(1) As different ways of teaching, (2) meaning,
(3) Character, (4) singlefold and so on,
(5) As to defining of the factors,
The exposition should be known.
28. 1. Herein, as different ways of teaching: the Blessed One's teach-
ing of the dependent origination is fourfold, namely, (i) from the begin-
ning; or (ii) from the middle up to the end; and (iii) from the end; or (iv)
from the middle down to the beginning. It is like four creeper-gatherers'
ways of seizing a creeper.
29. (i) For just as one of four men gathering creepers sees only the root
of the creeper first, and after cutting it at the root, he pulls it all out and
takes it away and uses it, so the Blessed One teaches the dependent
origination from the beginning up to the end thus: 'So, bhikkhus, with
ignorance as condition there are formations; ... with birth as condition
ageing and-death' (M.i,261).
30. (ii) Just as another of the four men sees the middle of the creeper
first, and after cutting it in the middle, he pulls out only the upper part
and takes it away and uses it, so the Blessed One teaches it from the
middle up to the end thus: 'When he is delighted with, welcomes, re-
mains committed to that feeling, then delight arises in him. Delight in
feelings is clinging. With his clinging as condition there is becoming;
with becoming as condition, birth' (M.i,266).
31. (iii) Just as another of the four men sees the tip of the creeper first,
and seizing the tip, he follows it down to the root and takes all of it away
and uses it, so the Blessed One teaches it from the end down to the
beginning thus: ' "With birth as condition, ageing-and-death", so it was
said. But is there ageing-and-death with birth as condition, or not, or
how is it here?—There is ageing-and-death with birth as condition, so
we think, venerable sir. [524] "With becoming as condition, birth", so it
was said ... "With ignorance as condition there are formations", so it
was said. But are there formations with ignorance as condition, or not, or
how is it here?—There are formations with ignornace as condition, so
we think, venerable sir* (M.i, 261).
32. (iv) Just as one of the four men sees only the middle of the creeper
first, and after cutting it in the middle and tracing it down as far as the
root, he takes it away and uses it, so the Blessed One teaches it from the
middle down to the beginning thus: * And these four nutriments, bhikkhus:
what is their source? What is their origin? From what are they born? By
what are they produced? These four nutriments have craving as their
source, craving as their origin, they are born from craving, produced by
craving. Craving: what is its source? ... Feeling: ... Contact: ... The
sixfold base: ... Mentality-materiality: ... Consciousness: ... Formations:
what is their source? ... By what are they produced? Formations have
ignorance as their source ... they are ... produced by ignorance' (S.ii,l If.).
33. Why does he teach it thus? Because the dependent origination is
wholly beneficial and because he has himself acquired elegance in in-
structing. For the dependent origination is entirely beneficial: starting
from any one of the four starting points, it leads only to the penetration
of the proper way. And the Blessed One has acquired elegance in in-
structing: it is because he has done so through possession of the four
kinds of perfect confidence and the four discriminations and by achiev-
ing the fourfold profundity (§304) that he teaches the Dhamma by vari-
ous methods.
34. But it should be recognized, in particular, that (i) when he sees that
people susceptible of teaching are confused about the analysis of the
causes of the process [of becoming], he employs his teaching of it for-
wards starting from the beginning in order to show that the process
carries on according to its own peculiar laws and for the purpose of
showing the order of arising, (iii) And it should be recognized that when
he surveys the world as fallen upon trouble in the way stated thus, 'This
world has fallen upon trouble; it is born, ages, dies, passes away, and
reappears' (S.ii,10), he employs his teaching of it backwards starting
from the end in order to show the [laws governing the] various kinds of
suffering beginning with ageing and death, which he discovered himself
in the early stage of his penetration. And (iv) it should be recognized that
he employs his teaching of it backwards from the middle down to the
beginning in order to show how the succession of cause and fruit extends
back into the past [existence], and again forwards from the past, in
accordance with his definition of nutriment as the source [of ignorance]
(see M.i,47f.). And (ii) it should be recognized that he employs his
teaching of it forwards from the middle up to the end in order to show
how the future [existence] follows on [through rebirth] from arousing in
the present causes for [rebirth] in the future.
35. Of these methods of presentation, that cited here should be under-
stood to be that stated in forward order starting from the beginning in
order to show to people susceptible of teaching who are confused about
the laws of the process [of becoming] that the process carries on accord-
ing to its own peculiar laws, [525] and for the purpose of showing the
order of arising.
36. But why is ignorance stated as the beginning here? How then, is
ignorance the causeless root-cause of the world like the Primordial
Essence of those who assert the existence of a Primordial Essence? It is
not causeless. For a cause of ignorance is stated thus, 'With the arising
of cankers there is the arising of ignorance' (M.i,54). But there is a figu-
rative way in which it can be treated as the root cause. What way is that?
When it is made to serve as a starting point in an exposition of the round
[of becoming].
37. For the Blessed One gives the exposition of the round with one of
two things as the starting point: either ignorance, according as it is said,
'No first beginning of ignorance is made known, bhikkhus, before which
there was no ignorance, and after which there came to be ignorance. And
while it is said thus, bhikkhus, nevertheless it is made known that igno-
rance has its specific condition' (A.v,113); or craving for becoming,
according as it is said, 'No first beginning of craving for becoming is
made known, bhikkhus, before which there was no craving for becom-
ing, and after which there came to be craving for becoming. And while it
is said thus, bhikkhus, nevertheless it is made known that craving for
becoming has its specific condition' (A.v,116).
38. But why does the Blessed One give the exposition of the round with
those two things as starting points? Because they are the outstanding
causes of kamma that leads to happy and unhappy destinies.
39. Ignorance is an outstanding cause of kamma that leads to unhappy
destinies. Why? Because, just as when a cow to be slaughtered is in the
grip of the torment of burning with fire and belabouring with cudgels,
and being crazed with torment, she drinks the hot water although it gives
no satisfaction and does her harm, so the ordinary man who is in the grip
of ignorance performs kamma of the various kinds beginning with kill-
ing living things that leads to unhappy destinies, although it gives no
satisfaction because of the burning of defilements and does him harm
because it casts him into an unhappy destiny.
40. But craving for becoming is an outstanding cause of kamma that
leads to happy destinies. Why? Because, just as that same cow, through
her craving for cold water, starts drinking cold water, which gives satis-
faction and allays her torment, so the ordinary man in the grip of craving
for becoming performs kamma of the various kinds beginning with ab-
stention from killing living things that leads to happy destinies and gives
satisfaction because it is free from the burning of defilements and, by
bringing him to a happy destiny, allays the torment of suffering [experi-
enced] in the unhappy destinies.
41. Now as regards these two states that are starting points in exposi-
tions of the process [of becoming], in some instances the Blessed One
teaches the Dhamma based on a single one of these states, for instance,
[526] 'Accordingly, bhikkhus, formations have ignorance as their cause,
consciousness has formations as its cause' (S.ii,31), etc.; likewise,
'Bhikkhus, craving increases in one who dwells seeing enjoyment in
things productive of clinging; with craving as condition there is clinging'
(S.ii,84), and so on. In some instances he does so based on both, for
instance: 'So, bhikkhus, for the fool who is hindered by ignorance and
tethered by craving there arises this body. Now this body [with its six
internal bases] and externally [the six bases due to] mentality-materiality
make a duality. Due to this duality there is contact, as well as the six
[pairs of] bases, touched through which the fool feels pleasure and pain'
(S.ii,23-24), and so on.
42. Of these ways of presentation, that cited here in the form 'With
ignorance as condition there are formations' should be understood as one
based on a single state. This, firstly, is how the exposition should be
known 'as to different ways of teaching'.
43. 2. As to meaning: as to the meaning of the words 'ignorance' and
so on. Bodily misconduct, etc., for example, 'ought not to be found'
(avindiya), in the sense of being unfit to be carried out; the meaning is
that it should not be permitted. It finds (vindati) what ought not to be
found (avindiya), thus it is ignorance (avijja). Conversely, good bodily
conduct, etc. 'ought to be found' (vindiya). It does not find (na vindati)
what ought to be found (vindiya), thus it is ignorance (avijja). Also it
prevents knowing (avidita) the meaning of collection in the aggregates,
the meaning of actuating in the bases, the meaning of voidness in the
elements, the meaning of predominance in the faculties, the meaning of
reality in the truths, thus it is ignorance (avijja). Also it prevents know-
ing the meaning of suffering, etc., described in four ways as 'oppres-
sion', etc. (Ch. XVI, §15), thus it is ignorance. Through all the kinds of
generations, destinies, becoming, stations of consciousness, and abodes
of beings in the endless round of rebirths it drives beings on (Anta-
VIrahite samsare ... satte JAvapeti), thus it is ignorance (avijja). Amongst
women, men, etc., which are in the ultimate sense non-existent, it hurries
on (paramatthato AVIJjamanesu itthi-purisadisu JAvati), and amongst
the aggregates, etc., which are existent, it does not hurry on (vijjamanseu
pi khandhadisu na javati), thus it is ignorance (avijja). Furthermore, it is
ignorance because it conceals the physical bases and objects of eye-
consciousness, etc., and the dependent origination and dependently-
originated states.
44. That due to (paticca) which fruit comes (eti) is a condition (pac-
cayd). 'Due to' (paticca) = 'not without that'; the meaning is, not dis-
pensing with it. 'Comes' (eti) means both 'arises' and 'occurs'. Further-
more, the meaning of 'condition' is the meaning of 'help'. It is ignorance
and that is a condition, thus it is 'ignorance as condition', whence the
phrase 'with ignorance as condition*.
'They form the formed' (S.iii,87), thus they are formations. Further-
more, formations are twofold, namely, (a) formations with ignorance as
condition, and (b) formations given in the texts with the word 'forma-
tions' (sahkhdra). Herein, (a) the three, namely, formations of merit, of
demerit, and of the imperturbable, and the three, namely, the bodily, the
verbal, and the mental formations, which make six, are 'formations with
ignorance as condition'. And all these are simply mundane profitable
and unprofitable volition.
45. But (b) these four, namely, (i) the formation consisting of the
formed (sankhata-sankhara), [527] (ii) the formation consisting of the
kamma-formed (abhisankhata-sahkhara), (in) the formation consisting
in the act of kamma-forming (forming by kamma—abhisankharana-
sankhara), and (iv) the formation consisting in momentum (payog-
abhisankhara), are the kinds of formations that have come in the texts
with the word 'formations'.
46. Herein, (i) all states with conditions, given in such passages as 'For-
mations are impermanent' (S.i,158; D.ii,157), arc formations consisting
of the formed, (ii) In the Commentaries material and immaterial states of
the three planes generated by kamma are called formations consisting of
the kamma-formed. These are also included in the passage 'Formations
are impermanent'. But there is no instance in the texts where they are
found separately, (iii) Profitable and unprofitable volition of the three
planes is called the formation consisting in the act of kamma-forming. It
is found in the texts in such passages as 'Bhikkhus, this man in his
ignorance forms the formation of merit' (S.ii,82). (iv) But it is bodily
and mental energy that is called the formation consisting in momentum.
This is given in the texts in such passages as 'The wheel, having gone as
far as the impetus (abhisankhara) carried it, stood as though it were
fixed'(A.i,112).
47. And not only these, but many other kinds of formations are given in
the texts with the word * formation' (sankhara), in the way beginning,
'When a bhikkhu is attaining the cessation of perception and feeling,
friend VisAkha, first his verbal formation ceases, then his bodily forma-
tion, then his mental formation' (M.i,302). But there is no formation
among them not included by (i) 'formations consisting of the formed'.
48. What is said next after this in the [rest of the exposition] beginning
'With formations as condition, consciousness' should be understood in
the way already stated. But as to those words not yet dealt with: It
cognizes (vijanati), thus it is consciousness (vinnana—see M.i,292). It
bends [towards an object] (namati), thus it is mentality (nama). It is
molested (ruppati), thus it is materiality (rupa—see S.iii,87). It provides
a range for the origins {dye tanoti) and it leads on what is actuated
(ayatan ca nayati), thus it is a base (ayatana—see Ch. XV, §4). It touches
(phusati), thus it is contact {phassa). It is felt (vedayati), thus it is feeling
(vedana—see M.i,293). It frets (or it thirsts—paritassati), thus it is crav-
ing (tanha). It clings (upadiyati), thus it is clinging (upadana). It be-
comes (bhavati) and it makes become (bhavayati), thus it is becoming
(bhava). The act of being born is birth. The act of growing old is ageing.
By means of it they die, thus it is death. The act of sorrowing is sorrow.
The act of lamenting is lamentation. It makes [beings] suffer (dukkhayati),
thus it is pain (dukkha); or it consumes in two ways (DVedha KHAnati—
see Ch. IV, §100) by means of [the two moments (khana)] arising and
presence, thus it is pain (dukkha). The state of a sad mind (dummana-
bhava) is grief (domanassa). Great misery (bhuso ayaso) is despair
(upayasa). There is means 'is generated'.
49. And the words 'There is' should be construed with all the terms, not
only with those beginning with sorrow; for otherwise, when 'With igno-
rance as condition, formations' was said, it would not be evident what
they did, but by construing it with the words 'There is* (or 'there are'),
since 'ignorance as condition' stands for 'it is ignorance and that is a
condition', consequently [528] the defining of the condition and the
conditionally-arisen state is effected by the words 'with ignorance as
condition there are formations'. And so in each instance.
50. Thus signifies the process described. By that he shows that it is with
ignorance, etc., as the causes and not with creation by an Overlord, and
so on. Of that: of that aforesaid. Whole: unmixed, entire. Mass of suffer-
ing: totality of suffering; not a living being, not pleasure, beauty, and so
on. Arising: generating. There is: is brought about.
This is how the exposition should be known here 'as to meaning'.
51. 3. As to character, etc.: as to the characteristics of ignorance, etc.,
that is to say, ignorance has the characteristic of unknowing. Its function
is to confuse. It is manifested as concealing. Its proximate cause is
cankers. Formations have the characteristic of forming. Their function is
to accumulate.
7
They are manifested as volition. Their proximate cause
is ignorance. Consciousness has the characteristic of cognizing. Its func-
tion is to go before (see Dh.l). It manifests itself as rebirth-linking. Its
proximate cause is formations; or its proximate cause is the physical-
basis-cum-object. Mentality (nama) has the characteristic of bending
(namana). Its function is to associate. It is manifested as inseparability
of its components, [that is, the three aggregates]. Its proximate cause
is consciousness. Materiality {rupa) has the characteristic of being
molested (ruppana). Its function is to be dispersed. It is manifested as
[morally] indeterminate. Its proximate cause is consciousness. The sixfold
base (salayatana) has the characteristic of actuating (ayatana\ Its func-
tion is to see, and so on. It is manifested as the state of physical basis and
door. Its proximate cause is mentality-materiality. Contact has the char-
acteristic of touching. Its function is impingement. It manifests itself as
coincidence [of internal and external base and consciousness]. Its proxi-
mate cause is the sixfold base. Feeling has the characteristic of experi-
encing. Its function is to exploit the stimulus of the objective field. It is
manifested as pleasure and pain. Its proximate cause is contact. Craving
has the characteristic of being a cause [that is, of suffering]. Its function
is to delight. It is manifested as insatiability. Its proximate cause is
feeling. Clinging has the characteristic of seizing. Its function is not to
release. It is manifested as a strong form of craving and as [false] view.
Its proximate cause is craving. Becoming has the characteristic of being
kamma and kamma-result. Its function is to make become and to be-
come. It is manifested as profitable, unprofitable, and indeterminate. Its
proximate cause is clinging. The characteristic of birth, etc., should be
understood as stated in the Description of the Truths (Ch. XVI, §32f.).
This is how the exposition should be known here 'as to character, etc.'.
52. 4. As to singlefold, and so on: here ignorance is singlefold as un-
knowing, unseeing, delusion, and so on. It is twofold as 'no theory' and
'wrong theory' (cf. §303);
8
likewise as prompted and unprompted. It is
threefold as associated with the three kinds of feeling. It is fourfold as
non-penetration of the four truths. It is fivefold as concealing the danger
in the five kinds of destinies. [529] It should, however, be understood
that all the immaterial factors [of the dependent origination] have a
sixfold nature with respect to the [six] doors and objects.
53. Formations are singlefold as states subject to cankers (Dhs., p.3),
states with the nature of result (Dhs., p.l), and so on (cf. Vbh. 62).
9
They
are twofold as profitable and unprofitable; likewise as limited and ex-
alted, inferior and medium, with certainty of wrongness and without
certainty. They are threefold as the formation of merit and the rest. They
are fourfold as leading to the four kinds of generation. They are fivefold
as leading to the five kinds of destiny.
54. Consciousness is singlefold as mundane (Dhs., p.3), resultant (Dhs.,
p.l), and so on. It is twofold as with root-cause and without root-cause
and so on. It is threefold as included in the three kinds of becoming; as
associated with the three kinds of feeling; and as having no root-cause,
having two root-causes, and having three root-causes. It is fourfold and
fivefold [respectively] according to generation and destiny.
55. Mentality-materiality is singlefold as dependent on consciousness,
and as having kamma as its condition. It is twofold as having an object
[in the case of mentality], and having no object [in the case of material-
ity]. It is threefold as past, and so on. It is fourfold and fivefold respec-
tively according to generation and destiny.
56. The sixfold base is singlefold as the place of origin and meeting. It is
twofold as sensitivity of primary elements and as consciousness [of the
sixth base], and so on. It is threefold as having for its domain [objective
fields that are] contiguous, non-contiguous, and neither (see Ch. XIV,
§46). It is fourfold and fivefold respectively as included in the kinds of
generation and destiny.
The singlefoldness, etc., of contact, etc., should be understood in
this way too.
This is how the exposition should be known here 'as to singlefold
and so on'.
57. 5. As to defining of the factors: sorrow, etc., are stated here for the
purpose of showing that the Wheel of Becoming never halts; for they are
produced in the fool who is afflicted by ageing and death, according as it
is said: 'The untaught ordinary man, bhikkhus, on being touched by
painful bodily feeling, sorrows, grieves and laments, beating his breast,
he weeps and becomes distraught' (M.iii,285; S.iv,206). And as long as
these go on occurring so long does ignorance, and so the Wheel of
Becoming renews [its revolution]: 'With ignorance as condition there are
formations' and so on. That is why the factors of the dependent origina-
tion should be understood as twelve by taking those [that is, sorrow,
etc.,] along with ageing-and-death as one summarization. This is how the
exposition should be known here 'as to defining of the factors'.
58. This, firstly, is the brief treatment. The following method, however,
is in detail.
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