English
the order of arising, the order of abandoning, and the order of teaching. Therein, since there is no first arising of this in beginningless saṃsāra, the order of arising of defilements is not spoken of without qualification. But by way of qualification, generally in one existence, the obsession with eternalism and annihilationism is preceded by the grasping of self. Then, for one who thinks, “This self is eternal,” there is adherence to vows and observances for the sake of self-purification; for one who thinks it is annihilated, there is adherence to sensual pleasure for one who is indifferent to the next world. Thus, first there is adherence to a doctrine of self, then adherence to views, vows and observances, and sensual pleasure. This is their order of arising in one existence. Here, adherence to views and so on are first abandoned, because they are avoided by the path of stream-entry. Adherence to sensual pleasure is abandoned later, because it is avoided by the path of arahantship. This is their order of abandoning. But due to its great scope and obviousness, adherence to sensual pleasure is taught first among these. For it has a great scope, being associated with eight cittas. The others have a small scope, being associated with four cittas. And generally, adherence to sensual pleasure is obvious to people due to their delight in the objects of sense, not the others. The one with adherence to sensual pleasure has much curiosity, auspiciousness, and so on for the sake of attaining material objects, not the eternalist view. Therefore, adherence to views comes next. When that is divided, it is twofold as adherence to vows and observances and adherence to a doctrine of self. In that pair, adherence to vows and observances is taught first because it is gross, since even seeing the practice of cow-asceticism or dog-asceticism must be known. Adherence to a doctrine of self is subtle. These are the grasping based on views: this is the order of their explanation. Here, craving is the single condition, for the first; For the remaining three, it is sevenfold or even eightfold. And here, in this fourfold explanation of grasping, for the first, grasping of sensual pleasures, craving for sensual pleasures is the single condition by way of dependence, because of its arising in objects that are enjoyed. But for the remaining three, it is sevenfold by way of co-nascent, mutually conditioning, dependence, association, presence, and root conditions, or even eightfold with dependence. And when it is a condition by way of dependence, then it is non-co-nascent. The explanation of grasping, with craving as condition. Explanation of Becoming 234. In the explanation of becoming, with grasping as condition – In meaning and in dhamma, in purpose, division, and inclusion; And what is the condition for what: the decision should be understood. There, becoming is so called because it becomes. In two ways means it occurs in two manners. Or, in two ways is a passive instrumental, it is said in two ways. Exists means it is present. Action itself is becoming, action-becoming. Rebirth itself is becoming, rebirth-becoming. And here, becoming is so called because rebirth becomes. But action, just as it is said "the arising of Buddhas is happiness" because it is the cause of happiness, so too it should be understood as becoming, by way of the result, because it is the cause of becoming. There, what is action-becoming? Of those two becomings, what is called action-becoming, what is it? Meritorious volitional activities, etc., have already been explained. All means without remainder. Goes to becoming and causes to go to becoming, hence leading to becoming. With this, it excludes the supramundane. For this is the talk of the round, and that is based on release. It is done, therefore it is action. Among the becomings of the sense-sphere, becoming counted as sense-sphere is sense-sphere becoming. This is the method for the becomings of the form and formless spheres. Becoming with perception, or perception exists in this becoming, hence becoming with perception. Conversely, becoming without perception. Because of the absence of coarse perception and the presence of subtle perception, neither perception nor non-perception is in this becoming, hence becoming of neither-perception-nor-non-perception. By one form aggregate, A life teeming with one element, a one-element life. Or, a life that has one element, a one-element life. The same method applies to four-element and five-element lives. This is called the life of rebirth; this entire ninefold life is called such. Thus, the determination here should be understood 'in terms of meaning'. But 'in terms of dhamma' here, the meritorious formation is, in terms of dhamma, thirteen consciousnesses, the demeritorious formation is twelve, the imperturbable formation is four. "All karma leading to becoming" means all these dhammas, consciousnesses or those associated, called karma, dhammas leading to accumulation, are included. The sensual life is the five aggregates of clinging, likewise the form life, the formless life is four, the perception life is four or five, the non-perception life is one aggregate of clinging, the neither-perception-nor-non-perception life is four. The one-element life and so on are one, four, or five aggregates, aggregates of clinging. Thus, the determination here should be understood 'in terms of dhamma' as well. 'In terms of purpose', just as in the exposition of becoming, so too in the exposition of formations, only meritorious formations and so on were stated. Even so, the former are stated as conditions for rebirth here due to past karma. These are conditions for rebirth in the future due to present karma, thus the repetition is purposeful. Or previously, "What is the meritorious formation? Wholesome consciousness pertaining to the sensual realm," in this way, only consciousness was stated as formations. Here, however, "all karma leading to becoming" implies also those associated with consciousness. And previously, only karma was stated as formations conditioned by consciousness, now also that which produces the non-perception life. Why say much? "Conditioned by ignorance are formations," here only meritorious formations and so on, wholesome and unwholesome dhammas, were stated. "Conditioned by clinging is becoming," here, however, because the life of rebirth is also included, wholesome, unwholesome, and indeterminate dhammas are stated. Therefore, in every way, this repetition is purposeful. Thus, the determination here should be understood 'in terms of purpose' as well. 'In terms of division and inclusion', the clinging Due to clinging as condition, there is distinction and combination of becoming. For whatever volitional action productive of becoming in the realm of sense-desire is performed, conditioned by clinging to sense-desires, that is volitional becoming. The aggregates produced by that are resultant becoming. This is the method for becoming in the realms of form and formlessness. Thus, conditioned by clinging to sense-desires, there are two kinds of becoming in the realm of sense-desire, with becoming consisting of perception and becoming consisting of five aggregates included within them; two kinds of becoming in the realm of form, with becoming consisting of perception, becoming consisting of non-perception, becoming consisting of one aggregate, and becoming consisting of five aggregates included within them; two kinds of becoming in the realm of formlessness, with becoming consisting of perception, becoming consisting of neither-perception-nor-non-perception, and becoming consisting of four aggregates included within them; thus, with what is included, there are six kinds of becoming. And just as, conditioned by clinging to sense-desires, there are six kinds of becoming with what is included, so too conditioned by the remaining kinds of clinging; thus, conditioned by clinging, there are twenty-four kinds of becoming in terms of distinction, with what is included. But in terms of combination, having combined volitional becoming and resultant becoming into one, conditioned by clinging to sense-desires, there is one kind of becoming in the realm of sense-desire, with what is included; likewise, becoming in the realms of form and formlessness; thus, there are three kinds of becoming. Likewise, conditioned by the remaining kinds of clinging; thus, conditioned by clinging, there are twelve kinds of becoming in terms of combination, with what is included. Furthermore, without distinction, conditioned by clinging, volitional action leading to becoming in the realm of sense-desire is volitional becoming. The aggregates produced by that are resultant becoming. This is the method for becoming in the realms of form and formlessness. Thus, conditioned by clinging, there are two kinds of becoming in the realm of sense-desire, two kinds of becoming in the realm of form, two kinds of becoming in the realm of formlessness; thus, in another way, there are six kinds of becoming in terms of combination. Or, without considering the distinction between volitional becoming and resultant becoming, there are three kinds of becoming in terms of becoming in the realm of sense-desire, etc., with what is included. And without considering the distinction of becoming in the realm of sense-desire, etc., there are two kinds of becoming in terms of volitional becoming and resultant becoming, with what is included. And without considering the distinction of volitional becoming and resultant becoming, conditioned by clinging, there is becoming, thus there is one kind of becoming in terms of becoming. Thus, here, the determination of the distinction and combination of becoming due to clinging as condition should also be understood.