THE PATH
OF PURIFICATION
(VISUDDHIMAGGA)
(VISUDDHIMAGGA)
DESCRIPTION OF THE SOIL IN WHICH UNDERSTANDING GROWS
(Panna-bhumi-niddesa)
186. For the clause 'With consciousness as condition, mentality-materiality':
(1) By analysis of mind and matter,
(2) Occurrence in becoming etcetera,
(3) Inclusion, and (4) manner of condition,
The exposition should be known.
187. By analysis of mind and matter:, here 'mind (nama = mentality)' is the three aggregates, that is, feeling, perception, and formations, because of their bending (namana) on to the object. 'Matter (rupa - materiality)' is the four great primary elements and the materiality derived [by clinging] from the four great primaries. Their analysis is given in the Description of the Aggregates (Ch.XIV,34f. and 125f.). This in the first place is how the exposition of mentality-materiality should be known 'by analysis'.
188. 2. By occurence in becoming etcetera: excepting one abode of beings [that is, the non-percipient,] mentality occurs in all the kinds of becoming, generation, destiny, and station of consciousness, and in the remaining abodes of beings. Materiality occurs in two kinds of becoming, four kinds of generation, five destinies, the first four stations of consciousness, and the first five abodes of beings.
189. Now when this mentality-materiality occurs thus, [559] then in the case of sexless embryos and the egg-born, at the moment of their rebirth-linking there are manifested as materiality two organic continuities, that is, the two decads of physical basis and body, and also the three immaterial aggregates. So in their case there are in detail these twenty-three states, namely, twenty states as concrete matter and three immaterial aggregates, which should be understood as 'mentality-materiality with consciousness as condition'. But omitting repetitions, {35} and so cancelling nine material instances (see Ch.XI,§88) from one of the organic continuities, fourteen states remain.
By adding the sex decad for those possessed of sex [before making the above cancellation] there are thirty-three. And omitting repetitions and so cancelling eighteen material instances [nine each,] from two of the organic continuities, fifteen states remain.
191. In the sense-sphere becoming, seven organic continuities are manifested as materiality, and also three immaterial aggregates at the moment of rebirth-linking of the remaining kinds of apparitionally born or of the moisture-born possessing sex and matured sense bases. So in their case in detail these seventy-three states, namely, seventy instances of concrete materiality and three immaterial aggregates, should be understood as 'mentality-materiality with formations as condition'. But omitting repetitions and so cancelling fifty-four material instances [nine each,] from six of the organic continuities, nineteen states, remain.
This is the maximum. But at minimum the computation of 'mentality-materiality with consciousness as condition' in the rebirth-linking of those who lack such and such an organic continuity can be understood in brief and detail by reducing it appropriately. [The blind, for instance, lack the eye decad.]
192. For mentality-materiality immaterial beings have only the three [mental] aggregates; while non-percipient beings have only the life-faculty ennead, and that represents materiality.
193. In the course of an existence, in all places where materiality occurs there is manifested the temperature-originated bare [material] octad, which is due [initially] to the temperature that occurred together with the rebirth-linking consciousness at the moment of its presence. {36} Rebirth-linking consciousness does not originate materiality. For, just as a man who is falling into a chasm cannot support another, so it, too, is unable to originate materiality because of its weakness, which is due to the weakness of the physical basis. But from the first life-continuum after the rebirth-linking consciousness onwards [560] the bare octad originated by consciousness appears. And at the time when sound becomes manifest there is the sound ennead due both to temperature occurring after the moment of rebirth-linking and to consciousness.
194. The bare octad originated by nutriment appears in beings in the womb who live on matter consisting of physical nutriment as soon as their body is suffused by nutriment swallowed by the mother; for it is said:
'And so it is that when his mother
'Eats, consuming food and drink,
'One hidden in his mother's womb
'Thereby obtains his nourishment' (S.i,206).
And it appears in apparitionally born beings as soon as they first swallow the spittle that has come into their own mouths.
So, with the twenty-six [material instances] consisting of the bare octad originated by nutriment, and of the, at most, two [sound] enneads originated respectively by temperature and consciousness, and also with the already-mentioned seventy kamma-originated instances (§191) that arise three times in each conscious moment [at the instants of arising, presence, and dissolution], there are thus ninety-six material instances; and with the three immaterial aggregates there is thus a total of ninety-nine states.
195. Or because sound is not regularly present since it is only sometimes manifested, subtracting it therefor as twofold [being temperature-originated and consciousness-originated], there are these ninety-seven states to be understood as 'mentality-materiality with consciousness as condition' in all beings, according as it happens to be produced. For whether these beings are sleeping or idling or eating or drinking, these states keep on occurring in them day and night with consciousness as condition. And we shall explain later how they have consciousness as their condition (see §200ff.).
196. Now although this kamma-born materiality is the first to find a footing in the several kinds of becoming, generation, destiny, station of consciousness, and abode of beings, it is nevertheless unable to carry on without being consolidated by materiality of triple origination [by consciousness, temperature, and nutriment], nor can that of triple origination do so without being consolidated by the former. But when they thus give consolidating support to each other, they can stand up without falling, like sheaves of reeds propped together on all four sides, even though battered by the wind, and like [boats with] broken floats {37} that have found a support, even though battered by waves somewhere in mid-ocean, and they can last one year, two years, ... a hundred years, until those beings' life span or their merit is exhausted.
This is how the exposition should be understood here 'by occurrence in becoming etcetera'.
197. 3. By inclusion: now there is (a) the simple mentality with consciousness as condition in both the course of an existence and rebirth-linking in the immaterial sphere, and in the course of an existence in the five-constituent becoming, and (b) the simple materiality with consciousness as condition in both cases among the non-percipient, and in the course of an existence in the five-constituent becoming, and (c) the [combined] mentality-materiality [561] with consciousness as condition in both cases in the five-constituent becoming. All that mentality and materiality and mentality-materiality should be understood as 'mentality-materiality with consciousness as condition', including them under mentality-materiality according to the method that allows any one part to represent any remaining one of its kind. {38}
198. Is this correct in view of the absence of consciousness in non-percipient beings? - It is not incorrect. For
This consciousness, as cause of mind
And matter, is twice reckoned:
Result, and also not-result.
Wherefore this is correctly said.
199. The consciousness that is the cause of mentality-materiality is reckoned to be twofold classed as resultant and not resultant. And since in the case of non-percipient beings materiality is originated by kamma it has as its condition kamma-formation consciousness that occurred in the five-constituent becoming. This applies also to the kamma-originated materiality arising in the course of an existence in the five-constituent becoming at the moment of profitable or any other consciousness. So this is correct.
This is how the exposition can also be known here 'by inclusion'.
200. 4. By manner of condition: here:
Resultant-consciousness conditions
Mentality first in nine ways,
Then basis matter in nine ways,
And other matter in eight ways,
Formation-consciousness conditions
This matter in a single way.
The rest of consciousness conditions
This matter as the case may be.
201. Rebirth-linking or some other kind of resultant consciousness is a condition in nine ways, as conascence, mutuality, support, association, kamma-result, nutriment, faculty, presence, and non-disappearance, conditions, either at rebirth-linking or in the course of an existence, for that mentality called resultant, whether mixed with materiality or not. At rebirth-linking it is a condition in nine ways, as conascence, mutuality, support, kamma-result, nutriment, faculty, dissociation, presence, and non-disappearance, conditions, for the materiality of the physical [heart] basis. It is a condition, in eight ways, namely, as the above conditions omitting the mutuality condition, for materiality other than the materiality of the physical basis.
Kamma-formation consciousness is a condition in one way only, as decisive-support condition, for the materiality of non-percipient beings, or for the kamma-born materiality in the five-constituent becoming, according to the Suttanta method.
All the remaining kinds of consciousness from the time of the first life-continuum [consciousness following rebirth-linking] onwards should be understood as a condition for some kind of mentality-materiality as appropriate. But since the whole contents of the Patthana must be cited in order to show how it acts in detail, we do not undertake that.
202. Here it may be asked: But how is it to be known [562] that the mentality-materiality of rebirth-linking has consciousness as its condition? - From Suttas and from logic. For in the Suttas it is established in many places that feeling, etc., have consciousness as condition in the way beginning 'States with parallel occurrence through consciousness' (Dhs.1522). But as to logic,
From matter seen here to be born
Of consciousness a man can tell
That consciousness is a condition
For matter when unseen as well.
Whether consciousness likes it or not, [certain] material instances are seen to arise in conformity with it. And the unseen is inferred from the seen. So it can be known, by means of the consciousness-born materiality that is seen, that consciousness is also a condition for the unseen materiality of rebirth-linking. For it is said in the Patthana that, like the consciousness-originated, also the kamma-originated has consciousness as its condition (see Ptn1.172-3).
This is how the exposition should be known 'by manner of condition'.
This is the detailed explanation of the clause 'With consciousness as condition, mentality-materiality'.
203. As to the clause 'With mentality-materiality as condition, the sixfold base':
Three aggregates are 'Mind'; the basis,
Primaries, and the rest, are 'Matter':
And while all that conditions this
A part can represent the rest.
204. In the case of the mentality-materiality that is here a condition for the sixfold base, mentality is the three aggregates beginning with feeling, while materiality should be understood as that included in one's own continuity stated thus 'primaries and the rest are "Matter-"', that is to say, the four primaries, six physical bases, and life faculty, [since they are conditioning factors] invariably. But this mentality and this materiality and this mentality-materiality each one representing the rest as 'mentality-materiality' should be understood as a condition for the sixfold base consisting of the sixth base and the sixfold base each one representing the rest as the 'sixfold base'. Why? Because in the immaterial becoming there is only mentality as a condition, and that is a condition only for the sixth base, [namely, the mind base,] not for any other. For it is said in the Vibhanga 'With mentality as condition, the sixth base' (Vbh.179).
205. Here it may be asked: But how is it to be known that mentality-materiality is a condition for the sixfold base? - Because the latter exists when mentality-materiality exists. For a given base exists when a given kind of mentality and materiality exists not otherwise. But the way in which the one comes to exist when the other does will be explained below in the section dealing with how it is a condition. [563] Therefore,
A wise man should contrive to tell
Which one conditions which, and how,
At rebirth and in life as well;
[The explanation follows now.]
206. Herein what follows illustrates the meaning.
In immaterial rebirth
And life the mind alone will come
In seven ways and six to be
Condition at the minimum.
207. How? In rebirth-linking, firstly, mentality is a condition in seven ways at the minimum, as conascence, mutuality, support, association, kamma-result, presence, and non-disappearance, condition, for the sixth base. Some mentality however, is a condition, as root-cause condition, [that is, greed, etc.,] and some as nutriment condition [that is, contact and mental volition]. So it is also a condition in other ways. It is by the [two latter] that the maximum and minimum should be understood. In the course of an existence, too, resultant mentality is a condition as already stated. But the other [non-resultant] kind is a condition in six ways at minimum, as the aforesaid conditions except for kamma-result condition. Some, however, is a condition as root-cause condition, and some as nutriment condition. So it is also a condition in other ways. It is by these that the maximum and minimum should be understood.
208. In five-constituent becoming
At rebirth, mind in the same ways
Acts as condition for the sixth,
And for the others in six ways.
209. Besides the immaterial states, also in the five-constituent becoming that resultant mentality, in association with the heart-basis, is a condition in seven ways at the minimum, for the sixth, the mind base, in the same way as was said with respect to the immaterial states. But in association with the four primary elements, it is a condition in six ways, as conascence, support, kamma-result, dissociation, presence, and non-disappearance, conditions, for the other five beginning with the eye base. Some, however, is a condition as root-cause condition, and some as nutriment condition. It is by these that the maximum and minimum should be understood.
210. Result is for result condition
During a life in the same ways;
While non-result the non-resultant
Sixth conditions in six ways.
211. For as in rebirth-linking, so also in the course of an existence in the five-constituent becoming, resultant mentality is a condition in the seven ways at minimum for the resultant sixth base. But non-resultant mentality is a condition in ways at minimum for the non-resultant sixth base, leaving out kamma-result condition. The maximum and minimum should be understood in the way already stated.
212. And during life, result conditions
The other five in fourfold way;
The non-resultant kind can be
Explained in the aforesaid way. [564]
213. Again in the course of an existence, the other resultant mentality, which has as its physical basis the eye sensitivity, etc., is a condition in four ways, as postnascence, dissociation, presence, and non-disappearance, conditions, for the rest of the five begining with the eye base. And as the resultant, so also the non-resultant is explained; therefore [the mentality] classed as profitable, etc., should be understood as their condition in four ways.
This firstly is how it should be understood what bases mentality alone is a condition for in rebirth-linking and in the course of an existence, and how it is a condition.
Not even for a single base
In immaterial becoming
Is matter a condition here.
But in five-aggregate becoming
Basis as matter is condition
At rebirth in a sixfold way
For the sixth base; the primaries
Are for the five in fourfold way.
215. As to matter, the materiality of the physical [heart] basis is a condition in the rebirth-linking in six ways, as conascence, mutuality, support, dissociation, presence, and non-disappearance, condition, for the sixth, the mind base. But the four primaries are in general, that is to say, in rebirth-linking and in the course of an existence, conditions, in four ways, as conascence, support, presence, and non-disappearance, conditions, for any of the five bases beginning with the eye, whenever they arise.
216. Life and in lifetime food as well,
Conditions five in threefold way;
These five, the sixth in sixfold way;
Basis, the sixth in fivefold way.
217. But in rebirth-linking and in the course of an existence the material life [faculty] is a condition in three ways, as presence, non-disappearance, and faculty, conditions, for these five beginning with the eye. Nutriment too is a condition in three ways, as presence, non-disappearance, and nutriment, condition, and that is so in the course of an existence not in rebirth-linking, and applies when the bodies of beings subsisting on nutriment are suffused with the nutriment. In the course of an existence, not in rebirth-linking, those five bases beginning with the eye are condition in six ways, as support, prenascence, faculty, dissociation, presence, and non-disappearance, condition, for [that part of] the sixth, the mind base, comprising eye, ear, nose, tongue, and body, consciousness. But in the course of an existence, not at rebirth-linking, the materiality of the [heart] basis is a condition in five ways, as support, prenascence, dissociation, presence, and non-disappearance, conditions, for the remaining mind base apart from the five consciousnesses.
This is how it should be understood what bases materiality alone is a condition for in rebirth-linking and in the course of an existence, and how it is a condition. [565]
218. Which mind-cum-matter combination
Is a condition for which kind
And how it is so in each case,
A wise man should now seek to find.
219. For example, firstly, in rebirth-linking in the five-constituent becoming, the mentality-materiality, in other words, the trio of aggregates with the materiality of the [heart] basis, is a condition, as conascence, mutuality, support, kamma-result, association, dissociation, presence, and non-disappearance, conditions, etc., for the sixth, the mind base. This is merely the heading; but since it can all be construed in the way already stated, the detail is not given here.
This is the detailed explanation of the clause 'With mentality-materiality as condition, the sixfold base'.
220. As to the clause 'With the sixfold base as condition, contact':
Contact is briefly of six kinds
With eye-contact and others too;
According to each consciousness
It is in detail thirty-two.
221. Briefly with the clause 'With the sixfold base as condition, contact', there are only the six kinds beginning with eye contact, that is to say, eye contact, ear contact, nose contact, tongue contact, body contact, and mind contact. But in detail the five profitable resultant and the five unprofitable resultant beginning with eye contact make ten; the rest, which are associated with the twenty-two kinds of mundane resultant consciousness, make twenty-two. So all these come to thirty-two ((34)-(65)), like the consciousness with formations as condition given above.
222. But as to the sixfold base that is a condition for these thirty-two-fold contact: herein,
Some wise men take the sixfold base
To be the five internal bases
With the sixth; but others count
These plus the six external bases.
223. Herein firstly there are those who take this to be an exposition of the occurrence of what is clung to, [that is kammically-acquired aggregates,] and they maintain that the conditioning [bases] and the conditionally-arisen [contact] are only what is included in one's own continuity. They take any one part to represent any remaining one of its kind, since the condition for contact in the immaterial states is the sixth base [only], according to the text 'With the sixth base as condition, contact' (Vbh.179) and elsewhere it is the sixfold base inclusively. So they have it that 'sixfold base' means the internal [five] beginning with the eye plus the sixth (mind) base. For that sixth base and that sixfold base are styled 'sixfold base' means the same internal [five] plus the sixth plus the external ones beginning with visible data. For that sixth base and that [partial] sixfold base and the sixfold base along with these [external ones] each representing the rest [566] are styled sixfold base too.
224. Here it may be asked: One kind of contact does not derive from all the bases, nor all the kinds of contact from one base. And yet 'With the sixfold base as condition, contact' is said in
225. the singular. Why is that? - Here is the answer: It is true that neither is one derived from all nor all from one. However, one is derived from many. For eye contact is derived from the eye base, from the visible-data base, from the mind base reckoned as eye-consciousness, and from the mental-datum base consisting of the remaining associated states. And each case should be construed as appropriate in this way. Therefore,
Though stated in the singular,
He shows therewith in all such cases
That this contact, though only one,
Is yet derived from several bases.
Though stated in the singular: the meaning is, by this statement in the singular that 'With the sixfold base as condition, contact', it is pointed out by the Blessed One (Tadin) that contact, which is of one kind, comes into being from many bases.
226. But as regards these bases,
Five in six ways; and after that
One in nine ways; the external six
As contact's conditionality
According to each case we fix.
227. Here is the explanation: firstly the five consisting of the eye base, etc., are conditions in six ways, as support, prenascence, faculty, dissociation, presence, and non-disappearance, conditions, for contact classed in five ways as eye contact, and so on. But these and mental data as object are conditions likewise, and as object condition too, for mind contact, so 'the external six as contact's conditionality according to each case we fix.'
This is the detailed explanation of the clause 'With the six-fold base as condition, contact'.
228. As to the clause 'With contact as condition, feeling'.
Feelings, when named by way of door
'Eye-contact-born' and all the rest,
Are only six; but then they are
At nine and eighty sorts assessed.
229. In the analysis of this clause [in the Vibhanga] only six kinds of feeling according to door are given thus 'Eye-contact-born feeling, ear-, nose-, tongue-, body-, mind-contact-born feeling' (Vbh.136). [567] Still when classed according to association with the eighty-nine kinds of consciousness, they are 'at nine and eighty sorts assessed'.
230. But from the nine and eighty feelings
Thirty-two, no more, appear
Associated with result.
And only those are mentioned here.
Herein, contact in the five doors
Conditions five in eightfold way,
And single way the rest; it acts
In the mind door in the same way.
231. Herein, in the five doors contact beginning with eye contact is a condition in eight ways, as conascence, mutuality, support, result, nutriment, association, presence, and non-disappearance, conditions, for the five kinds of feeling that have respectively eye sensitivity, etc., as their physical basis. But that contact beginning with eye contact is a condition in one way only, as decisive-support condition, for the rest of resultant feeling in the sense sphere occurring in each door as receiving, investigation and registration.
232. In the mind door in the same way: the contact called conascent mind-contact is also a condition in the same eight ways for sense-sphere resultant feeling occurring as registration in the mind door, and so also for the kinds of resultant feeling in the three planes occurring with rebirth-linking, life-continuum and death. But the mind contact associated with mind-door adverting is a condition in one way only, as decisive-support condition, for the kinds of feeling that occur in the mind door as registration in the sense-sphere.
This is the detailed explanation of the clause 'With contact as condition, feeling'.
233. As regards the clause 'With feeling as condition, craving',
Six cravings, for things visible
And all the rest, are treated here;
And each of these, when it occurs,
Can in one of three modes appear.
234. Six kinds of craving are shown in the analysis of this clause [in the Vibhanga] as 'visible-data, craving, sound, odour, flavour, tangible-data, and mental-data, craving' (Vbh.136), called after their objects, as a son is called after his father 'banker's son', 'brahman's son'.
Each of these six kinds of craving is reckoned threefold according to its mode of occurence as craving for sense desire, craving for becoming, or craving for non-becoming.
235. When visible-data craving occurs enjoying with sense-desire enjoyment a visible datum as object that has come into the focus of the eye, it is called craving for sense desires. But when [that same visible-data craving] occurs along with the eternity view that assumes that same object to be lasting and eternal, [568] it is called craving for becoming; for it is the greed accompanying the eternity view that is called craving for becoming. When it occurs along with the annihilation view that assumes that same object to break up and be destroyed, it is called craving for non-becoming; for it is the greed accompanying the annihilation view that is called craving for non-becoming. So also in the case of craving for sounds, and so on.
These amount to eighteen kinds of craving. The eighteen with respect to one's own visible data (one's own appearance), etc., and eighteen with respect to external [visible data (another's appearance), etc.,] together make thirty-six kinds. Thirty-six in the past, thirty-six in the future, and thirty-six in the present, make one-hundred-and-eight kinds of craving. When these are reduced again, they should be understood to amount to the six kinds only with visible data, etc., as object; and these, to three only, as craving for sense desires, and so on.
236. Out of selfish affection for feeling after taking pleasure in it when it arises through a visible datum as object, etc., these beings accord much honour to painters, musicians, perfumers, cooks, weavers, distiller of elixirs, {39} physicians, etc., who furnish respectively visible data as object, etc., just as, out of affection for a child they reward the child's nurse after taking pleasure in the child. That is why it should be understood that these three kinds of craving have feeling as their condition.
237. What is intended here is but
Resultant pleasure feeling; hence
'Tis a condition in one way
For all this craving's occurrence.
In one way: it is a condition as decisive-support condition only.
238. Or alternatively,
A man in pain for pleasure longs,
And finding pleasure, longs for more;
The peace of equanimity
Is counted pleasure too; therefore
The Greatest Sage announced the law
'With feeling as condition, craving',
Since all three feelings thus can be
Conditions for all kinds of craving.
Though feeling is condition, still
Without Inherent-tendency
No craving can arise, and so
From this the perfect saint is free. {40}
This is the detailed explanation of the clause 'With feeling as conditions, craving'.
239. As regards the clause 'With craving as condition clinging',
Four clingings need to be explained
(1) As to analysis of meaning,
(2) As to the brief and full account
Of states, (3) and also as to order. [569]
240. Herein, this is the explanation: firstly there are these four kinds of clinging here, namely, sense-desire clinging, [false-]view clinging, rite-and-ritual clinging, and self-doctrine clinging.
241. 1. The analysis of meaning is this: it clings to the kind of sense-desire called sense-desire's physical-object (see Ch.IV, note 24), thus it is sense-desire clinging. Also it is sense-desire and it is clinging, thus it is sense-desire clinging. Clinging (upadana) is firm grasping; for here the prefix upa has the sense of firmness, as in upayasa (great misery - see §48) and upakuttha (great pox), {41} and so on. Likewise, it is [false] view and it is clinging, thus it is [false-]view clinging; or, it clings to [false-]view, thus it is [false-]view clinging; for in [the case of the false view] 'The world is self and eternal' (D.i.14), etc., it is the latter kind of view that clings to the former. Likewise, it clings to rite and ritual and it is clinging, thus it is rite-and-ritual clinging; also, it is rite and ritual and it is clinging, thus it is rite-and-ritual clinging; for ox asceticism, ox vows, etc., (see M.i,387f.) are themselves kinds of clinging, too, because of the misinterpretation (insistence) that purification comes about in this way. Likewise, they indoctrinate by means of that, thus that is doctrine; they cling by means of that, thus that is clinging. What do they indoctrinate with? What do they cling to? Self. The clinging to doctrines of self is self-doctrine clinging. Or by means of that they cling to a self that is a mere doctrine of self; thus that is self-doctrine clinging. This firstly, is the 'analysis of meaning'.
242. 2. But as regards the brief and full account of states, firstly in brief sense-desire clinging is called 'firmness of craving' since it is said, 'Herein, what is sense-desire clinging? That which in the case of sense desires is lust for sense desires, greed for sense desires, delight in sense desires, craving for sense-desire, fever of sense desire, infatuation with sense desire, committal to sense desire; that is called sense-desire clinging' (Dhs.1214). 'Firmness of craving is a name for the subsequent craving itself, which has become firm by the influence of previous craving, which acts as its decisive-support condition. But some have said: Craving is the aspiring to an object that one has not yet reached, like a thief's stretching out his hand in the dark; clinging is the grasping of an object that one has reached, like the thief's grasping his objective. These states oppose fewness of wishes and content and so they are the roots of the suffering due to seeking and guarding (see D.ii,58f.). The remaining three kinds of clinging are in brief simply [false] view.
243. In detail, however, sense-desire clinging is the firm state of the craving described above as of one-hundred-and-eight kinds with respect to visible data, and so on. [False-]view clinging is the ten-based wrong view, according as it is said 'Herein, what is [false-]view clinging? There is no giving, no offering, ... [no good and virtuous ascetics and brahmans who have themselves] realized by direct-knowledge and declare this world and the other world: such view as this, ... such perverse assumption, is called [false-]view clinging' (Vbh.375; Dhs.1215). Rite-and-ritual clinging is the adherence [to the view that] purification comes through rites and rituals, according as it is said 'Herein, what is rite-and-ritual clinging? ... that purification comes through a rite, that purification comes through a ritual, [570] that purification comes through a rite and ritual: such view as this, ... such perverse assumption, is called rite-and-ritual clinging' (Dhs.1216). Self-doctrine clinging is the twenty-based [false] view of individuality, according as it is said 'Herein, what is self-doctrine clinging'. Here the untaught ordinary ... untrained in good men's Dhamma (Law), sees materiality as self ... such perverse assumption, is called self-doctrine clinging' (Dhs.1217).
This is the 'brief and full account of states'.
244. 3. As to order: here order is threefold (see Ch.XIV§211), that is to say, order of arising, order of abandoning and order of teaching.
Herein, order of arising of defilements is not meant literally because there is no first arising of defilements in the beginningless round of rebirths. But in a relative sense it is this: usually in a single becoming the misinterpretation of (insistence on) eternity and annihilation are preceded by the assumption of a self. After that, when a man assumes that this self is eternal, rite-and-ritual clinging arises in him for the purpose of purifying the self. And when a man assumes that this self is eternal, rite-and-ritual clinging arises in him for the purpose of purifying the self. And when a man assumes that it breaks up, thus disregarding the next word, sense-desire clinging arises in him. So self-doctrine clinging arises first, and after that, [false-]view clinging, and rite-and-ritual clinging or sense-desire clinging. This, then, is their order of arising in one becoming.
245. And here [false] view clinging, etc., are abandoned first because they are eliminated by the path of Stream-entry. Sense-desire clinging is abandoned later because it is eliminated by the Path of Arahantship. This is the order of their abandoning.
246. Sense-desire clinging, however, is taught first among them because of the breadth of its objective field and because of its obviousness. For it has a broad objective field because it is associated with eight kinds of consciousness ((22)-(29)). The others have a narrow objective field because they are associated with four kinds of consciousness ((22), (23), (26), (27) and (22) etc.). And usually it is sense-desire clinging that is obvious because of this generation's love of attachment (see M.i.167), not so the other kinds. One possessed of sense-desire clinging is much given to display and ceremony (see M.i.265) for the purpose of attaining sense desires. [False-]view clinging comes next to the [sense-desire clinging] since that [display and ceremony] is a [false] view of his. {42} And that is then divided in two as rite-and-ritual clinging and self-doctrine clinging. And of these two, rite-and-ritual clinging is taught first, being gross, because it can be recognized on seeing [it in the forms of] ox practice and dog practice. And self-doctrine clinging is taught last because of its subtlety. This is the 'order of teaching'.
For the first in a single way;
But for the three remaining kinds
In sevenfold or eightfold way.
248. As regards the four kinds of clinging taught in this way, craving for sense desires is a condition in one way, as decisive-support, for the first kind, namely sense-desire clinging, because it arises in relation to the objective field in which craving delights. But it is a condition in seven ways, as conascence, mutuality, support, association, presence, non-disappearance, and root-cause, or in eight ways, as [those and] decisive-support as well, for the remaining three kinds. And when it is a condition as decisive-support, then it is never conascent.
This is the detailed explanation of the clause 'With craving as condition, clinging'. [571]
249. As to the clause 'With clinging as condition, becoming',
(1) As to meaning, (2) as to state,
(3) Purpose, (4) analysis, (5) synthesis,
(6) And which for which becomes conditions.
The exposition should be known.
250. Herein, it becomes (bhavati), thus it is becoming (bhava). That is twofold as kamma-process becoming and there is rebirth-process becoming' (Vbh.137). Herein, the kamma process itself as becoming is 'kamma-process becoming'; likewise the rebirth process itself as becoming is 'rebirth-process becoming'. And here, rebirth is becoming since it becomes; but just as 'The arising of Buddhas is bliss' (Dh.194) is said because it causes bliss, so too kamma should be understood as 'becoming', using for it the ordinary term for its fruit, since it causes becoming. This firstly is how the exposition should be known here 'as to meaning.'
251. 2. As to state: firstly kamma-process becoming in brief is both volition also and the states of covetousness, etc., associated with the volition and reckoned as kamma too according as it is said 'Herein, what is kamma-process becoming? The formation of merit, the formation of demerit, the formation of the imperturbable, either with a small (limited) plane or with a large (exalted) plane: that is called kamma-process becoming. Also all kamma that leads to becoming is called 'kamma-process becoming' (Vbh.137).
252. Here the formation of merit is, in terms of states, the thirteen kinds of volition ((1)-(13)), the formation of demerit is the twelve kinds ((22)-(33)) and the formation of the imperturbable is the four kinds ((14)-(17)). So with the words either with a small (limited) plane or with a large (exalted) plane the insignificance or magnitude of these same volitions' result is expressed here. But with the words also all kamma that leads to becoming the covetousness, etc., associated with volition are expressed.
253. Rebirth-process becoming briefly is aggregages generated by kamma. It is of nine kinds, according as it is said 'Herein, what is rebirth-process becoming? Sense-desire becoming, fine-material becoming, immaterial becoming, percipient becoming, non-percipient becoming, neither-percipient-nor-non-percipient becoming, one-constituent becoming, [572] four-constituent becoming, five-constituent becoming: This is called rebirth process becoming' (Vbh.17).
254. Herein, the kind of becoming called 'having sense desire' is sense-desire becoming. Similarly with the fine-material and immaterial kinds of becoming. It is the becoming of those possessed of perception, or, there is perception here in becoming, thus it is percipient becoming. The opposite kind is non-percipient becoming. Owing to the absence of gross perception and to the presence of subtle perception there is neither perception nor non-perception in that kind of becoming thus it is neither-percipient-nor-non-percipient becoming. It is becoming constituted out of the materiality aggregate only, thus it is one-constituent becoming, or, that kind of becoming has only one constituent, [the materiality aggregate, or dimension,] thus it is one-constituent becoming. And similarly the four-constituent [has the four mental aggregates, or dimensions,] and the five-constituent [has the material and the four mental aggregates, or dimensions].
255. Herein, sense-desire becoming is five aggregates acquired through kamma (clung to). Likewise the fine-material becoming. Immaterial becoming is four. Percipient becoming is four and five. Non-percipient becoming is one aggregate that is acquired through kamma (clung to). Neither-percipient-nor-non-percipient becoming is four. One-constituent becoming, etc., are respectively one, four, and five, aggregates as aggregates that are acquired through kamma (clung to).
This is how the exposition should be know here 'as to state'.
256. 3. As to purpose: although formations of merit, etc., are of course dealt with in the same way in the description of becoming and in the description of formations (see Vbh.135 and 137), nevertheless the repetition has a purpose. For in the former case it was because it was a condition, as past kamma, for rebirth-linking here [in this becoming], while in the latter case it is because it is a condition, as present kamma, for rebirth-linking in the future [becoming]. Or alternatively, in the former instance, in the passage beginning 'Herein, what is the formation of merit? It is profitable volition of the sense sphere' (Vbh.135), it was only volitions that were called formations'; but here, with the words 'All kamma that leads to becoming' (Vbh.137), the states associated with the volition are also included. And in the former instance it was only such kamma as is a condition for consciousness that was called 'formations'; but now also that which generates non-percipi-
257. ent becoming is included. But why so many words? In the clause 'With ignorance as condition there are formations' only profitable and unprofitable states are expressed as the formation of merit, etc.; but in the clause 'With clinging as condition, becoming' profitable and unprofitable and also functional states are expressed because of the inclusion of rebirth-process becoming. So this repetition has a purpose in each case. This is how the exposition should be known 'as to purpose here'.
258. 4. As to analysis, synthesis means as to both the analysis and the synthesis of becoming that has clinging as its condition.
The kamma with sense-desire clinging as its condition that is performed and generates sense-desire becoming is 'kamma-process becoming'. The aggregates generated by that are 'rebirth-process becoming'. The aggregates generated by that are 'rebirth-process becoming', similarly in the case of fine-material and immaterial becoming. So [573] there are two kinds of sense-desire becoming with sense-desire clinging as condition, included in which are percipient becoming and five-constituent becoming. And there are two kinds of fine-material becoming, included in which are percipient, non-percipient, one-constituent, and five-constituent, becoming. And there are two kinds of immaterial becoming, included in which are percipient becoming, neither-percipient-nor-non-percipient becoming, and four-constituent becoming. So, together with what is included by them, there are six kinds of becoming with sense-desire clinging as condition. Similarly too with the [three] remaining kinds of clinging as condition. So, as to analysis, there are, together with what is included by them, twenty-four kinds of becoming with clinging as condition.
259. 5. As to synthesis, however, by uniting kamma-process becoming and rebirth-process becoming there is together with what is included by it, one kind of sense-desire becoming with sense-desire clinging as its condition. Similarly with fine-material and immaterial becoming. So there are three kinds of becoming. And similarly with the remaining [three] kinds of clinging as condition. So by synthesis, there are, together with what is included by them, twelve kinds of becoming with clinging as condition.
260. Furthermore, without distinction the kamma with clinging as its condition that attains sense-desire becoming is kamma-process becoming. The aggregates generated by that are rebirth-process becoming. So, together with what is included by them, there are two kinds of sense-desire becoming, two kinds of fine-material becoming, and two kinds of immaterial becoming. So, by synthesis, there are six kinds of becoming by this other method. Or again, without making the division into kamma-process becoming and rebirth-process becoming there are, together with what is included by them, three kinds of becoming as sense-desire becoming, and so on. Or again, without making the division into sense-desire becoming, etc., there are together with what is included by them two kinds of becoming, as kamma-process becoming and rebirth-process becoming. And also without making the division into kamma process and rebirth process there is, according to the words 'With clinging as condition becoming', only one kind of becoming.
This is how the exposition of becoming with clinging as condition should be known here 'as to analysis and synthesis'.
261. 6. Which for which becomes condition means that here the exposition should be known according to what kind of clinging is a condition for what [kind of becoming]. But what is condition for what here? Any kind is a condition for any kind. For the ordinary man is like a madman, and without any considering 'Is this right or not?', and aspiring by means of any of the kinds of clinging to any of the kinds of becoming he performs any of the kinds of kamma. Therefore when some say that the fine-material and immaterial kinds of becoming do not come about through rite-and-ritual clinging, that should not be accepted: what should be accepted is that all kinds come about through all kinds.
262. For example someone thinks in accordance with hearsay or [false] view that sense desires come to be fulfilled in the human world among the great warrior (khattiya) families, etc., and in the six divine worlds of the sense sphere. [574] Misled by listening to wrong doctrine, etc., and imagining that 'by this kamma sense desires will come to be fulfilled', he performs for the purpose of attaining them acts of bodily misconduct, etc., through sense-desire clinging. By fulfilling such misconduct he is reborn in the states of loss. Or he performs acts of bodily misconduct, etc., aspiring to sense desires visible here and now and protecting those he has already acquired. By fulfilling such misconduct he is reborn in the states of loss. The kamma that is the cause of rebirth there is kamma-process becoming. The aggregates generated by the kamma are rebirth-process becoming. But percipient becoming and five-constituent becoming are included in that, too.
263. Another, however, whose knowledge has been intensified by listening to good Dhamma and so on, imagines that 'By this kind of kamma sense desires will come to be fulfilled'. He performs acts of bodily good conduct, etc., through sense-desire clinging. By fulfilling such bodily good conduct he is reborn among deities or human beings. The kamma that is the cause of his rebirth there is kamma-process becoming. The aggregates generated by the kamma are rebirth-process becoming. But percipient becoming and five-constituent becoming are included in that, too.
So sense-desire clinging is a condition for sense-desire becoming with its analysis and its synthesis.
264. Another hears or conjectures that sense desires come to still greater perfection in the fine-material and immaterial kinds of becoming, and through sense-desire clinging he produces the fine-material and immaterial attainments, and in virture of his attainments he is reborn in the fine-material or immaterial Brahma World. The kamma that is the cause of his rebirth there is kamma-process becoming. The aggregates generated by the kamma are rebirth-process becoming. But percipient, non-percipient, neither-percipient-nor-non-percipient, one-constituent, four-constituent, and five-constituent, kinds of becoming are included in that, too. Thus sense-desire clinging is a condition for fine-material and immaterial becoming with its analysis and its sythesis.
265. Another clings to the annihilation view thus 'This self comes to be entirely cut off when it is cut off in the fortunate states of the sense sphere, or in the fine-material or immaterial kinds of becoming', and he performs kamma to achieve that. His kamma is kamma-process becoming. The aggregates generated by the kamma are rebirth-process becoming. But the percipient, etc., kinds of becoming are included in that too. So [false-]view clinging is a condition for all three, namely, for the sense-desire, fine-material, and immaterial, kinds of becoming with their analysis and their synthesis.
266. Another through self-theory clinging thinks 'This self comes to be blissful, or comes to be free from fever, in the becoming in the fortunate states in the sense sphere or in one or other of the fine-material and immaterial kinds of becoming', and he performs kamma to achieve that. That kamma of his is kamma-process becoming. The aggregates generated by the kamma are [575] rebirth-process becoming. But the percipient, etc., kinds of becoming are included in that, too. Thus this self-theory clinging is a condition for all the three, namely, becoming with their analysis and their synthesis.
267. Another [thinks] through rite-and-ritual clinging 'This rite and ritual leads him who perfects it to perfect bliss in becoming in the fortunate states of the sense sphere or in the fine-material or immaterial kinds of becoming', and he performs kamma to achieve that. That kamma of his is kamma-process becoming. The aggregates generated by the kamma are rebirth-process becoming. But the percipient, etc., kinds of becoming are included in that, too. So rite-and-ritual clinging is a condition for all threee, namely, the sense-desire, fine material, and immaterial, kinds of becoming with their analysis and their synthesis.
This is how the exposition should be known here according to 'which is condition for which.'
268. But which is condition for which kind of becoming in what way here?
Now clinging as condition for becoming,
Both fine-material and immaterial,
Is decisive-support; and then conascence
And so on for the sense-desire kind.
269. This clinging, though fourfold, is a condition in only one way as decisive-support condition for becoming both fine-material and immaterial [that is,] for the profitable kamma in the kamma-process becoming that takes place in sense-desire becoming and for the rebirth-process becoming. It is a condition, as conascence and so on, that is, as conascence, mutuality, support, association, presence, non-disappearance, root-cause, conditions, for the unprofitable kamma-process becoming associated with [the fourfold clinging] itself in the sense-desire becoming. But it is a condition, as decisive-support only, for that which is dissociated.
This is the detailed explanation of the clause 'With clinging as condition, becoming.'
270. As regards the clause 'With becoming as condition, birth', etc., the definition of birth, should be understood in the way given in the Description of the Truths (Ch.XVI,§31ff.).
Only kamma-process becoming is intended here as 'becoming'; for it is that, not rebirth-process becoming that is intended here as 'becoming'; for it is that, not rebirth-process becoming, which is a condition for birth. But it is a condition in two ways, as kamma condition and as decisive-support condition.
271. Here it may be asked: but how is it to be known that becoming is a condition for birth? - Because of the observable difference of inferiority and superiority. For in spite of equality of external circumstances, such as father, mother, seed, blood, nutriment, etc., the difference of inferiority and superiority of beings is observable even in the case of twins. And that fact is not causeless, since it is not present always and in all: [576] nor has it any cause other than kamma-process becoming since there is no other reason in the internal continuity of beings generated by it. Consequently it has only kamma-process becoming for its cause. And because kamma is the cause of the difference of inferiority and superiority among beings the Blessed One said 'It is kamma that separates beings according to inferiority and superiority' (M.iii,203). From that it can be known that becoming is a condition for birth.
272. And when there is no birth, neither ageing and death nor the states beginning with sorrow come about; but when there is birth, then ageing and death come about, and also the states beginning with sorrow, which are either bound up with ageing and death in a fool who is affected by the painful states called ageing and death, or which are not so bound up in one who is affected by some painful state or other; therefore this birth is a condition for ageing and death and also for sorrow and so on. But it is a condition in one way, as decisive-support type.
This is the detailed explanation of the clause 'With becoming as condition, birth'.
[Footnotes]
{35} Resolve compound agahitagahanena as gahitassa a-gahanena, not a-gahitassa gahanena; i.e., it is 'by not taking what is taken', not 'by taking what has not been taken'; cf. Ch. IV, §75.
{36} 'This means, due to the heat element in the materiality that arose together with the rebirth-linking consciousness. It is because the heart-basis is arisen only at that very moment, that there is weakness of the physical basis' (Pm.622).
{37} 'Vahanika - having a float': not in P.T.S. Dict. The context suggests a catamaran, universal in Indian waters.
{38} The expression 'ekadesasarupekasesa' is grammatically explained at Pm., 623; see allied expressions, 'katekasesa' (§204) and 'ekasese kate' (§223). Cf. Panini i,2.64.
{39} 'Rasayana - elixer': not in P.T.S. Dict; cf. DA.568 and UdA. (commentary to Ud. VIII,5).
{40} "Though feeling is condition" is said in order to prevent a generalization from the preceding words "With feeling as condition" to the effect that craving arises in the presence of every condition accompanied by feeling. - But is it not impossible to prevent over-generalization in the absence of any such statements as "Feeling accompanied by inherent tendency is a condition for craving"? - No; for we are dealing with an exposition of the round of rebirths. Since there is no round of rebirths without inherent tendencies, so far as the meaning is concerned it may be taken for granted that the condition is accompanied by inherent tendency. Or alternatively it may be recognized that this condition is accompanied by inherent tendency because it follows upon the words "With ignorance as condition". And with the words "With feeling as condition, craving" the ruling needed is this, "There is craving only with feeling as condition," and not "with feeling as condition there is only craving"' (Pm.). For inherent tendencies see Ch.XXII §45, 60; M.Sutta 64. The Arahant has none.
{41} 'Upakuttha - great pox' or 'great leprosy': not in P.T.S. Dict.; see kuttha.
{42} P.T.S. ed. has 'sassatan ti'; Harvard ed., 'sa'ssa ditthi ti'; VbhA. (Burm. ed.), 'na sassataditthi ti'.
